J         Imiiorted  by 
I     J.  Whetham, 

j  Theological  St  Classical 
|  Bookseller, 
No.  144  Chesnut  street, 
Philadelphia.  ^ 


S  ALUMNI  LIBRARY,  | 


LIBRARY 

OF  THE 

Theological  Seminary, 

PRINCETON,  N.  J. 

BX  5037    .B5  1832 
i  Bickersteth,   Edward,  1786- 
;  1850. 

The  works  of  Rev.  E. 
j  Bickersteth 


CONTENTS 


Pajre. 


SCRIPTURE  HELP. 


lue  of  the  Bible. 

fe  importance  of  habitually  stud- 
ing  the  Bible. 
Necessity  of  Divine  Assis- 
lce  to  enable  us  properly  to 
inderstand  the  Bible 
sneral  Remarks  on  the  Whole 
Bible,  and  short  Observations 
on  each  Book  .... 
ome  Practical  Remarks  on  vari- 
ous Subjects  in  the  Bible,  partic- 
ularly on  the  Law  and  the  Gos- 
pel   

n  the  Jewish  State,  including-  Re- 
marks on  their  Feasts,  Offices, 
and  Sacrifices,  the  Seasons  in 
Judea  and  the  religious  Sects 
mentioned  in  the  Scriptures 
Sxplanation  of  some  expressions 

peculiar  in  the  Scriptures 
Scripture  Difficulties       .       .  ' 
Summary  of  Divine  Truth 
|?*o6ons  why  reading  the  Scrip- 
»     ires  is  frequently  attended  with 
I    i.ttle  advantage  . 
Practical  rules  for  Daily  Study  . 
Scripture  Prayers 
An  Address  to  persons  in  different 
".  Stations  of  life  on  the  duty  of 

studying  the  Bible  . 
Chronological  Table 
Remarks  on  the  History  of  Man- 
kind, and  the  Church  of  God, 
chiefly  with  respect  to  the  neces- 
sity, progress,  and  ultimate  tri- 
umph of  divine  revelation 


TREATISE  ON  PRAYER. 

The  Nature  and  Duty  of  Prayer 

The  Privilege  of  Prayer 

The  Assistance  of  the  Holy  Spirit 

The  Intercession  of  Jesus  Christ 

Private  Prayer  . 

Public  Worship  . 

Family  Worship 

Social  Prayer 

The  General  Habit  of  Prayer  . 

The  Spirit  of  Prayer  for  "the  en- 
largement of  the  Kinedom  of 
Christ 


19 


38 


85 


101 
105 
111 
116 

120 
118 
157 
165 
167 


170 


11.  Distractions  in  Prayer 

12.  On  Devotional  Feelings  merely 

13.  Directions  to  assist  in  attaining 

the  Spirit  of  Prayer  . 

14.  An  Exhortation  to  constant  Pray- 

er   

15.  Forms  of  Prayer 


Pag-e. 
174 
178 


180 

192 
197 


249 


253 


264 


THE  CHRISTIAN  HEARER. 

Chap.  1.  The  general  Importance  of  Hear- 
ing the  Word  .       .       .  221 

2.  National  Benefits  of  Hearing  the 

Word  229 

3.  Preaching  the  word  the  Special 

Oridinance  of  God  for  Salvation  241 

4.  The  Presence  of  Christ  the  Glory 

of  Christian  Assemblies  . 

6.  The  Holy  Spirit  received  in  Hear- 

ing the  only  Source  of  Genuine 
Profit  .... 

5.  The  relative   Situation   and  re- 

spective Duties  of  Ministers  and 
People  

7.  Directions  for  hearing  the  Word  281 

8.  The  Importance  of  reflecting  on 

what  we  have  heard    .       .  293 

9.  Practical  Obedience  to  the  Word  298 

10.  Answers   to    objections  against 

Pratical  Obedience         .       .  30o 

11.  Observations  on  the  Parable  of 

the  Sower       ....  310 

12.  The  promised  universal  Diffusion 

of  Divine  Knowledge     .       .  319 

13.  The  Danger  of  Neglecting  divine 

Truth  ,330 

14.  The  blessed  Results  of  faithful 

Hearing  .       .       .  *    .  338 

15.  Address  to  different  ClMpes,  ex- 

horting them  to  atteidto  this 
Duty  346 


THE  CHIEF  CONCERNS  OF  MAN  FOR 
TIME  AND  ETERNITY. 

SERMONS  I.  II. 
The  day  of  Grace.        .      .  351—361 

SERMONS  III.  IV. 
On  Death.         .      .      .  361—368 


CONTENTS. 


SERMONS  V.  VI. 
The  Resurrection. 


Page. 
368—376! 


PART  II. 


SERMONS  VII.  VIII. 

The  Judgment  Day.         .  376 — 385 

SERMONS  IX.  X. 

Eternity   385—392 

SERMONS  XL  XII. 

Hell.        .      .      .      .  392—402 

SERMONS  XIII.  XIV. 

Heaven   402—412 


SERMONS  XV.  XVI. 
The  Christian's  Triumph. 


412—423 


SERMONS  XVII.  XVIII. 
Farewell  Sermons.       .       .  423—436 


TREATISE  ON  THE  LORD'S  SUPPER. 
PART  I. 

Chap.  I.  The  Appointment  of  the  Lord's 

Supper        .       .       •       •  437 

2.  The    Atonement  made   by  the 

Death  of  Christ      .  .  443 

3.  On  Faith  in  Christ's  Atonement  447 

4.  The  New  Covenant    .       .  .451 

5.  The  Design  of  the  Lord's  Supper  458 

6.  The  Obligation  to  receive         .  463 

7.  Answers   to  Excuses  commonly 

made     -*     .      .      .  .466 

8.  On  receiving  unworthily       .  470 

9.  On  Preparation         .       .       .  472 

10.  The  Benefits  connected  with  a  due 

reception        ....  479 

11.  The  Happiness  which  would  fol- 

low its  universal  and  devout 
pbservance       .  .       .  486 

12.  On  Communion  with  Christ  and 

his  People    ....  488 

13.  The  due   Improvement   of  the 

V  Lord's  Supper     ...  493 


1.  Helps  for  Self-examination 

2.  Hints  for  the  Regulation  and  E 

ployment  of  the  Mind  dun  s 
the  Communion  Service      .  I 

3.  On  the  Communion  Service  of  1 : 

Church       .       .       .       .  I 

4.  Meditations  during  the  CommiJ. 

ion  Service         .       .  .5 
Prayer  after  receiving  5 


THE  CHRISTIAN  STUDENT. 

Chap.  1.  The   Usefulness   of  Theologio.1 
Study  to  Christians 

2.  The  Influence  of  Practical  Hoi- 

ness  on  Theological  Studies 

3.  The  Divine  Teaching  which  God 

has  promised  ... 

4.  The  Study  U  the.  Scriptures 

5.  The  Character  of  Scriptural  Di- 

vinity        .       .       •       .  51 

6.  The  Study  of  Practical  WoYks      5  f 

7.  The  Study  of  Controversial  Works  5 

8.  The  Dangers  connected  with  Stud- 

ies  5  ] 

9.  Practical  Rules  for  Study         .  5 

10.  Advice  to  a  Student  on  entering 

the  University         .  .  5! 

11.  The  Right  Application  of  Theolo- 

gical Knowledge     .       .       .  6( 

12.  Jesus  Christ  the  Chief  and  Best 

Teacher  .       .       . '  .611 


Appendix. 

Outlines  of  the  History  of  Divinity. 

The  Fathers  .... 

The  Schoolmen  and  their  Contem- 
poraries .... 

The  Reformers 

Successors  to  the  Reformers 

The  Non-conformist 

The  Divines  of  the  Restoration 
and  Revolution  . 

Modern  Writers 


617 

69 
63 


PREFACE 


TO 

SCRIPTURE  HELP. 


The  want  of  a  plain  Tract,  cheap  enough  to  be  easily  procured,  and  yet  suffi- 
ciently full  to  be  useful  to  those  who  are  beginning  to  read  the  Bible,  induced  the 
writer  to  set  about  this  little  work.  His  first  design  was  only  to  write  a  tract  of  a 
few  pages,  but  he  was  led  on  by  degrees,  even  in  the  first  edition,  to  a  much 
greater  length  than  he  originally  intended.  He  has  been  encouraged  by  the  fa- 
vourable reception  of  that  edition  (of  which  2200  were  sold  in  two  or  three  months) 
to  revise  the  whole  work,  and  introduce  several  additional  chapters  ;  particularly 
those  which,  as  he  stated  in  his  former  edition,  he  had  omitted^ for  the  sake  of 
brevity.* 

His  objects  have  been,  first  to  direct  the  reader's  attention  to  THE  BIBLE  :  to 
lead  him  dilligently  to  study  the  pure  word  of  God,  and  to  point  out  the  vast  im- 
portance of  seeking  the  help  of  the  Holy  Spirit.  He  has  next  endeavoured  to  add 
such  hints  as  might  assist  the  reader  to  study  practically  and  profitably  ;  give  him 
clear  views  of  the  various  parts  of  divine  truth,  and  remove  apparent  difficulties. 
The  most  important  points  to  be  attended  to,  are  then  summed  up  in  a  few  practi- 
cal rules,  and  the  whole  is  concluded  with  some  scripture  prayers,  a  very  brief 
chronological  table,  and  some  general  remarks  on  the  history  of  mankind  and  the 
church  of  God. 

Although  much  has  been  wisely  and  usefully  done  to  illustrate  the  Bible  by  com- 
mentaries, yet  it  is  evidently  of  great  importance,  that  it  should  not  be  chiefly 
studied  through  the  works  of  uninspired  authors.  There  is  a  majestic  authority,, 
an  unaffected  and  beautiful  simplicity  and  plainness  in  the  word  of  God,  which 
speaks  more  powerfully  to  the  heart,  than  the  most  laboured  expositions.  On  this 
account,  the  writer  has  been  anxious  to  excite  his  readers  to  study,  more  constantly, 
with  fervent  prayer,  the  volume  of  the  scriptures,  without  continually  going  to 
other  works  to  guide  them  in  reading  it,  and  thus  to  take  tlieir  religious  sentiments 
from  the  fountain  head.  The  writer  from  his  heart  embraces  that  great  protestant 
principle,  that  it  is  each  man's  duty  and  privilege  to  read  the  Bible  for,  himself  ; 
and  that  important  truth  expressed  in  the  sixth  Article  of  the  Church  of  England, 
that  "  Holy  Scripture  containeth  all  things  necessary  to  salvation  :  so  that  whatflO- 
ever  is  not  read  therein,  nor  may  be  proved  thereby,  is  not  to  bo  required  of  any 
man,  that  it  should  be  believed  as  an  article  of  the  faith,  or  he  thought  requisite  or  ne- 
cessary to  salvation."    He  also  fully  assents  to  what  is  Mated  in  the  excellent  church 

*His  extension  of  the  plan,  having  necessarily  increased  the  price,  nn  Abridgment  of  the  pre* 
cnt  edition  has  been  published  for  the  use  of  the  poor,  10,000  copies  of  which  have  been  aolfc 
whilst  this  was  passing  through  the  press. 

2 


X 


PREFACE. 


homily  on  this  subject,  "  That  man's  human  or  worldly  wisdom,  or  science,  is  not 
needful  .to  the  understanding  of  scripture,  but  the  revelation  of  the  Holy  Ghost,  who 
inspireth  the  true  meaning  unto  them  that  with  humility  and  dilligence  do  search 
therefor."* 

The  Bible  is  in  many  respects  its  own  interpreter  ;  it  contains  in  itself,  the  key 
which  will  open  its  own  treasures ;  and  it  is  hoped,  that  the  following  pages  may 
assist  in  pointing  out  this  key  to  the  reader. 

As  the  writer  aimed  rather  to  furnish  a  useful  work,  than  to  obtain  credit  for 
originality,  he  has  freely  borrowed  from  others  whatever  appeared  likely  to  pro- 
mote his  object.  He  desires  particularly  to  acknowledge  his  obligations  to  Jone's 
Scripture  Directory,  for  many  observations  in  the  fourth  chapter.  He  wishes  also 
to  express  his  thanks  to  several  friends  who  have  kindly  favoured  him  with  their 
remarks  on  the  former  edition.  To  one,  he  is  more  especially  indebted  for  some 
important  suggestions,  several  corrections,  and  two  or  three  valuable  notes. 

Many  imperfections  will  doubtless  still  be  discovered  in  this  work,  and  should 
another  edition  be  called  for,  and  the  writer's  life  be  spared,  he  will  be  glad  to  rec- 
tify any  errors  that  may  be  pointed  out  to  him  through  the  medium  of  the  pub- 
lisher. 

Reader,  join  in  praying  that  it  may  please  the  great  head  of  the  church,  to  bless 
this  and  every  attempt,  to  lead  men  to  the  study  of  that  book,  which  is  so  pecu- 
liarly his  own.  E.  B. 

Norwich,  January  1816. 

♦The  whole  of  this  Homily,  which  may  be  had  separately,  well  deserves  attention. 


SCRIPTURE  HELP. 


CHAPTER.  I. 

Value  of  the  Bible. 

Suppose  a  person  compelled  to  quit  a 
foreign  country,  were  invited  to  return 
home  to  receive  a  large  possession  which 
his  father  had  promised  him.  Suppose 
he  is  entirely  unacquainted  with  the  road 
he  has  to  go,  but  knows  that  it  is  often 
rugged,  difficult  and  dangerous  ;  that  there 
are  also  many  false  guides  to  mislead 
him,  and  many  enemies  to  encounter  : 
and  that  thus  he  will  be  exposed  not  only 
to  the  loss  of  the  promised  possession, 
but  of  every  thing  he  has,  and  even  life 
itself.  What  would  be  such  a  person's 
first  inquiries  ?  Where  can  I  get  a  sure 
direction  ?  Is  there  any  protector  who 
can  defend  me  from  mine  enemies  ? 
With  what  delight  he  would  hear,  "  your 
father  has  given  you  a  plain,  full,  and 
paiticular  direction,  and  an  all-sufficient 
protector."  How  dilligently  he  would 
be  looking  at  this  direction  as  he  went 
along,  and  how  entirely  he  would  trust 
his  Protector. 

This  journey  is  the  Christian's  life  : 
God  is  his  father  :  heaven  is  his  home  : 
eternal  bliss  is  the  promised  possession  : 
Christ  is  the  all-sufficient  protector,  the 
captain  of  our  salvation,  who  has  him- 
self gone  the  road  and  conquered  every 
enemy,  and  who  now  guards  and  defends 
as  many  as  commit  themselves  tohim:  and 
TBI  rihle,  with  the  help  of  the  Holy  Spirit, 
affords  a  sure  direction  to  God,  to  heaven, 
to  everlasting  bliss. 

"  The  testimony  of  the  Lord  is  sure, 
making  wise  the  simple."  By  means  of 
the  Bible,  God  himself  "directs  your 
paths."  Eh  all  Important  points,  it  is  so 
plain,  "  that  he  who  runs  may  read." 
It  is  also  so  full  and  particular,  that  you 
will  find  in  it  something  adapted  to  re- 
move your  most  perplexing  doubts,  and 


to  guide  you  aright  through  your  great- 
est difficulties.  Its  fullness  speaks  its  di- 
vine author. 

The  Bible  is  altogether  true  :  "  thy 
word,"  says  Christ,  "  is  truth."  It  is 
truth  without  any  mixture  of  error." 
It  is  the  source  and  the  only  unerring 
standard  of  all  religious  truth  and  knowl- 
edge. Men  may  deceive  us,  or  be  de- 
ceived themselves ;  our  own  minds  and 
hearts  may  deceive  us,  and  therefore  we 
are  told  not  to  "  lean  to  our  own  under- 
standing; andnotto  trustour  own  heart;" 
but  the  Bible  will  never  deceive  us  ;  it  is 
truth  that  we  may  always  depend  and  act 
upon.  Hence  it  is  called  "  a  light  to  our 
feet  and  a  lamp  to  our  paths ;"  it  renders 
the  way  to  eternal  life  manifest  and 
clear. 

Some  may  say,  how  am  I  to  know 
that  the  Bible  is  true  ?  I  will  endeavor  to 
tell  you.  The  Bible  is  evidently  an  an- 
cient book,  written  by  different  persons 
at  different  periods,  and  yet  in  all  its  parts 
promoting  one  great  design.  Bad  men 
could  not  write  a  book  so  plainly  con- 
demning all  sin.  Good  men  would  not 
have  deceived  mankind  by  pretending 
that  an  invention  of  their  own  was  a 
divine  revelation,  especially  when  they 
were  likely  to  get  nothing  by  this  decep- 
tion, but  reproach,  imprisonment,  torture, 
and  death.  Its  doctrines  and  precepts 
are  evidently  superior  to  all  human  wis- 
dom, and  directly  contrary  to  that  cor- 
ruption of  human  nature,  which  impos- 
tors would  indulge,  as  the  means  of  gain- 
ing their  ends.  The  Bible  points  out  a 
clear  way  to  eternal  life ;  a  way  honora- 
ble to  God,  suitable  to  the  wants  of  man  ; 
whilst  by  the  strongest  arguments  it  pro- 
motes practical  holiness,  so  that  you  can- 
not read  the  book  without  feeling  that  it ' 
is  a  holy  book.  It  gives  you  an  account 
of  various  miracles  which  could  only 
have  been  performed  by  the  power  of 


12 


SCRIPTURE  HELP. 


God,  and  which  were  wrought  in  the 
midst  .of  vast  multitudes  for  a  pur- 
pose worthy  of  God.  The  religion  of  the 
Bible  was  at  the  time  of  its  promulgation 
supported  by  these  miracles ;  and  has 
ever  since  continued  in  the  world.  There 
are  various  prophecies  in  the  Bible,  the 
completion  of  which  shew  its  divine  ori- 
ginal. Those  concerning  Jesus  Christ 
have  in  a  great  measure  received  their 
accomplishment :  these  were  known  to 
have  been  written  long  before  his  coming. 
The  prophecies  concerning  Babylon  were 
delivered  many  ages  before  they  were  ful- 
filled ;  and  the  fall  and  continued  ruin  of 
that  great  city,  which  at  the  time  when 
the  predictions  were  delivered  no  human 
sagacity  could  foresee,  prove  that  they 
were  dictated  by  the  inspiration  of  God. 
Those  prophecies  also  respecting  the 
Jews  which  pointed  out  their  dispersion 
and  yet  predicted  their  preservation  as  a 
distinct  people,  are  openly  fulfilling  to  the 
present  day  in  the  sight  of  all  men.* 

All  these  things  prove  that  of  old  holy 
men  of  God  "  spake  as  they  were  moved 
by  the  Holy  Ghost."  2  Pet.  i,  21. 
Hence  it  is  expressly  declared,  that  "  all 
scripture  is  given  by  inspiration  of  God." 
2  Tim.  iii,  16.  By  inspiration  is  here 
meant  "  such  an  immediate  and  complete 
discovery,  by  the  Holy  Spirit  to  the 
minds  of  the  sacred  writers,  of  those  things 
which  could  not  otherwise  have  been 
known,  and  such  an  effectual  superinten- 
dency  as  to  those  matters  which  they 
might  be  informed  of  by  other  means,  as 
entirely  to  preserve  them  from  all  error 
in  every  particular,  which  could  in  the 
least  affect  any  of  the, doctrines  or  com- 
mandments contained  in  their  writings." 
— Scott. 

The  evidence  above  stated  has  been 
admitted  by  the  wisest  men  in  all  ages, 
as  a  sufficient  proof  of  the  truth  and  di- 
vine inspiration  of  the  Bible,  but  they  are 
not  sufficient  of  themselves  to  produce 
that  saving  faith  which  is  so  much  com- 
mended in  the  scriptures.  Not  only  is 
the  mind  of  him  who  possesses  this  faith 
completely  convinced,  but  his  heart  is  pu- 
rified and  his  life  changed.    The  grace 


♦See  Porteus's  Summary  of  Evidences,  and 
Paley's  Evidences. 


of  God  has  removed  the  pride  and  preju- 
dices, which  before  prevented  his  seeing 
the  excellence  of  the  truth,  and  feeling 
its  importance.  Hence  this  faith  is  said 
to  be  "  the  gift  of  God."  If  you  expe- 
rience the  power  of  this  grace  in  thus 
leading  you  to  see  the  truth  in  its  glory, 
you  will  believe  the  Bible  to  be  the  word 
of  God,  with  an  evidence  which  you 
never  felt  before.  It  will  be  the  evidence 
of  manifest  conviction  ;  "  he  thatbelieveth 
hath  the  witness  in  himself."  The  Bible, 
when  accompanied  by  the  influence  of 
the  spirit,  "  with  a  powerful  and  pene- 
trating energy,  alarms  and  pierces  the 
conscience,  discovers  the  thoughts  and 
intents  of  the  heart,  convinces  the  most 
obstinate,  and  makes  the  most  careless  to 
tremble.  With  equal  authority  and  effi- 
cacy it  speaks  peace  to  the  troubled  mind, 
and  heals  the  wounded  spirit."  It  ex- 
pands the  understanding,  it  leads  men  to 
delight  in  God,  to  desire  to  know  him 
more  and  serve  him  better  ;  it  gives  a 
meetness  for  the  happiness  of  the  heavenly 
world,  and  thus  prepares  man  for  an  in- 
finitely superior  state  of  existence.  All 
these  considerations  unite  in  one  point, 
and  they  produce  the  complete  convic- 
tion, that  such  a  system,  so  pure,  so  ani- 
mating, so  sanctifying  in  its  operations, 
so  elevating  in  its  effects,  cannot  proceed 
from  any  other  source  than  "  the  Father 
of  lights." 

The  Bible  claims  our  attention  on  ac- 
count of  the  invaluable  truths  it  contains. 
It  discovers  to  us  things  which  the  wisest 
of  men  in  vain  attempted  to  find  out.  It 
shows  who  is  our  Creator  :  his  love  to 
us,  and  what  we  have  to  do  to  please  him. 
It  plainly  declares  what  should  be  our 
great  care  and  concern  in  this  life ;  it  af- 
fords light  to  those  in  darkness,  rest  to 
the  weary  and  strength  to  the  weak,  and 
opens  to  us  the  invisible  realities  of  an- 
other world. 

As  all  men  have  sinned — the  Bible  is 
above  every  thing  valuable,  since  it  is  ad- 
dressed to  sinners,  and  discovers  to  us 
the  person,  character,  and  offices  of 
Christ,  the  Saviour.  This  discovery,  if 
the  expression  may  be  used,  throws  a 
splendour  on  the  pages  of  the  Bible.  It 
is  therefore  particularly  called  "  the  word 
of  Christ."    "When  men  feel  themselves 


SCRIPTURE  HELP. 


[3 


sinners,  and  discover  their  need  of  a 
Saviour,  and  find  in  Chiist  just  that 
which  they  want,  they  see  that  there  is 
an  infinite  value  in  every  thing  which  re- 
lates to  him  and  his  salvation. 

That  important  question,  What  must 
I  do  to  be  saved?  is  here  then  satisfacto- 
rily answered.  Forgiveness  of  sins 
through  the  blood  of  Christ,  reconcilia- 
tion with  God,  peace  of  mind,  the  resto- 
ration of  the  divine  image,  and  a  solid 
hope  of  eternal  life,  are  clearly  set  before 
us  in  the  scriptures,  and  freely  offered  to 
our  acceptance,  through  the  mediation  of 
a  Saviour.  Do  you  feel  yourself  sinful, 
and  do  you  fear  the  wrath  of  God  and 
mourn  under  the  burthen  of  your  sins  ? 
In  the  Bible  you  will  find  declared,  the 
means  which  God  hath  appointed  both 
for  your  pardon  and  your  cure.  There 
you  will  read  that  "  God  sent  his  son  to 
be  the  propitiation  for  our  our  sins  ;"  that 
Jesus  Christ  came  into  the  world  to  save 
.sinners  ;  that  he  "  is  the  lamb  of  God 
which  taketh  away  the  sins  of  the  world," 
and  that  M  the  grace  of  God  which  bring- 
eth  salvation  hath  appeared  unto  all  men, 
teaching  us  that  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly, 
righteously,  and  godly  in  this  present 
world.  These  things  were  written,  that 
we  might  believe  that  Jesus  is  the  Christ, 
the  son  of  the  living  God,  and  that  be- 
lieving we  might  have  life  through  his 
name."    1  Tim.  i,  15.  John  xx,  31. 

Thus  you  see  the  Bible  has  "  God  for 
its  author,  salvation  for  its  end,  and  truth 
without  any  mixture  of  error  for  its  con- 
tents." There  is  a  further  value  in  the 
Bible  which  the  real  christian  has  expe- 
rienced. He  has  found  that  it  is  an  un- 
speakable consolation  in  seasons  of  dis- 
tress. He  is  able  to  say  with  David. 
"  This  is  my  comfort  in  my  affliction." 
In  the  loss  of  all  that  is  valuable  on  earth, 
in  contempt  and  ill  usage  from  others, 
when  tried,  tempted,  and  weighed  down 
by  his  sins,  the  christian  has  two  resour- 
ces ;  the  throne  of  grace  and  the  Bible. 

Thouoh  his  heart  may  be  nearly  bro- 
ken with  grief,  yet  he  can  say,  "  why 
art  thou  east  down  ?  ()  my  soul,  hope  in 
God."  The  Bible  has  calmed  his  agitated 
mind,  and  given  him  even  in  his  worst 
distress  such  a  peace  as  he  would  not 


part  with  for  all  the  world.  "  Thy  stafc 
utes,"  says  David,  "  have  been  my  song 
in  the  house  of  my  pilgrimage  :  unless 
thy  law  had  been  my  delight,  I  should 
have  perished  in  mine  afflictions." — 
Again ;  the  Bible  is  inexpressibly  valua- 
ble, because  its  truth  endures  for  ever. 
All  in  this  world  is  changing  and  uncer- 
tain :  where  can  we  rest  ?  where  can  we 
fix  our  feet  and  say  this  will  never  sink 
under  me,  this  will  abide  for  ever?  "All 
flesh  is  as  grass,  and  all  the  glory  of  man 
is  as  the  flower  of  the  field  :  the  grass 
withereth  and  the  flower  thereof  falleth 
away,  but  the  word  of  the  Lord  endureth 
forever.  And  this  is  the  word  which  by 
the  gospel  is  preached  unto  you." — 
Heaven  and  earth,"  says  Christ,  "  shall 
pass  away,  but  my  words  shall  not  pass 
away."  Here  then  is  something  that 
will  be  of  value  in  every  period  and  every 
state  ;  it  will  be  found  true  in  the  hour 
of  death,  at  the  day  of  judgment,  and 
through  eternity. 


CHAPTER  II. 

The  importance  of  habitually  Studying- 
the  Bible. 

The  possession  of  a  Bible,  if  rightly 
used,  is  one  of  the  gieatest  blessings  and 
advantages  that  can  be  conferred  upon 
us.  Every  thing  however  depends  upon 
the  use  we  make  of  it.  If  a  person  had 
swallowed  poison,  the  best  remedy  in  the 
world  would  do  him  no  good  unless  he 
took  it.  So  it  is  here  ;  your  Bible  will  do 
you  no  good  unless  you  use  it.  Nay,  it' 
would  have  been  better  never  to  have 
had  a  Bible,  than  to  have  one  and  neg- 
lect to  use  it  ;  because  the  Bible  is  a 
talent  entrusted  to  your  charge,  for  the 
due  improvement  of  which  you  must  ac- 
count— besides,  to  disregard  it,  as  if  it 
were  of  no  value,  is  a  high  affront  to  that 
great  God  who  gave  it.  Suppose  a  pa- 
rent wrote  a  letter  to  a  child  at  a  distance, 
full  of  affectionate  admonitions  and  kind 
promises,  and  that  child  never  opened 
the  letter,  or  only  read  a  line  now  and 
then;  what  an  unworthy  part  such  a 
child  would  act; — just  so  are  we  acting 


11 


SCRIPTURE  HELP. 


if  we  neglect  that  book,  which  our  Heav- 
enly Father  has  sent  to  us,  his  children. 

I  purpose  to  shew  the  importance  of 
studying  the  Bible,  frequently,  patiently, 
and  thoroughly,  from  the  command  of 
Christ  :  ihe  character  and  conduct  of  pi- 
ous men  :  the  knowledge,  practical  ben- 
efits, and  real  happiness  gained  by  it,  and 
the  ill  effects  of  neglecting  it — and  then 
to  answer  some  objections,  and  point  out 
the  danger  of  a  neglect  of  the  Bible.  I 
know  indeed  there  are  many  young  per- 
sons, and  others  who  have  not  the  com- 
mand of  their  own  time,  from  whom  so 
much  cannot  be  expected  as  will  be  re- 
quired from  those  who  have  more  leisure. 
To  such  I  would  say,  "  still  you  may  do 
something :  cannot  even  you  often  find 
time  for  folly,  or  perhaps  for  sinful  books 
or  company,  when  you  will  not  give  time 
to  the  Bible.  Let  no  excuse  satisfy  you, 
but  such  as  you  are  convinced  will  stand 
good  in  the  solemn  day  of  account.  It 
may  indeed  require  much  self-denial, 
when,  wearied  with  the  labours  of  the 
day,  you  retire  at  night  to  your  room,  to 
read,  perhaps  in  the  cold  a  portion  of 
scripture ;  and  again,  to  rise  somewhat 
earlier  for  this  purpose  in  the  morning 
or  to  snatch  a  few  moments  in  the  mid- 
dle of  the  day ;  but  would  you  not  do  more 
than  this  to  gain  a  great  temporal  good, 
and  here  is  a  far  more  important  benefit, 
a  spiritual,  an  eternal  good  to  be  obtain- 
ed." Let  all  do  the  best  they  are  able  in 
their  different  circumstances.  "  If  there 
be  first  a  willing  mind,  it  is  accepted  ac- 
cording to  what  a  man  hath,  and  not  ac- 
cording to  what  he  hath  not."  Let  all 
therefore  consider,  that 

1.  The  study  of  the  scriptures  is 
plainly  commanded  by  God  and  his 
Christ.  Thus  Christ  says  :  "  search  the 
scriptures,  for  in  them  ye  think  ye  have 
eternal  life,  and  they  testify  of  me  ; — 
blessed  are  they  that  hear  the  word  of 
God  and  keep  it."  And  again,  Paul  says. 
"  let  the  word  of  Christ  dwell  in  you 
richly  in  all  wisdom."  Solomon  gives 
much  the  same  directions  when  he  says, 
"  cry  after  knowledge,  seek  her  as  silver, 
and  search  for  her  as  for  hidden  treasure. 
Wisdom  is  the  principal  thing,  therefore 
get  wisdom."  "He"  then  "  that  hath  an 
ear  to  hear,  let  him  hear  what  the  spirit 


saith  unto  the  churches."  Let  us  not 
live  in  the  neglect  of  a  plain  command  of 
Christ. 

%  It  was  the  conduct  of  pious  men. 
It  appears  .from  the  119th  Psalm,  that 
David  was  continually  studying  the  scrip- 
tures ;  and  he  says  of  the  righteous  man, 
"  his  delight  is  in  the  law  of  the  Lord,  and 
in  his  law  doth  he  meditate  day  and 
night."  0  that  this  were  the  character 
of  all  who  call  themselves  Christians  ;  that 
they  would  not  only  read  their  Bibles,  but 
continually  meditate  upon  them  and  de- 
light in  them.  Timothy  had  known  the 
scriptures  from  a  child.  Apollos  was 
mighty  in  the  scriptures.  What  a  solemn 
injunction  St.  Paul  gives  respecting  his 
epistle  to  the  Thessalonians — "  I  charge 
you  by  the  Lord,  that  this  epistle  be  read 
unto  all  the  holy  brethren."  It  is  said 
that  the  first  christians  read  the  scriptures 
with  great  dilligence. 

We  cannot  follow  a  better  example. 
Remember  then  that  this  blessed  book  has 
been  the  daily  study  of  the  wisest  and  the 
best  of  men,  of  all  the  saints  of  God  ever 
since  it  was  written,  and  that  it  has  con- 
stantly guided  them  through  every  temp- 
tation and  difficulty  till  they  have  been 
received  to  the  glory  of  God. 

3.  Continual  study  under  the  influence 
of  the  Holy  Spirit,  is  the  only  way  to  ob- 
tain a  knowledge  of  the  Bible. 

A  thorough  acquaintance  with  any  sub- 
ject cannot  be  acquired  without  great  at- 
tention ;  still  less  can  a  knowledge  of  re- 
ligion, without  much  perseverance  and 
study.  It  is  well  said,  "  the  scriptures 
are  a  treasure  of  divine  knowledge  which 
can  never  be  exhausted.  The  most 
learned,  acute,  and  diligent  student  can- 
not, in  the  longest  life,  obtain  an  entire 
knowledge  of  this  one  volume.  The 
more  deeply  he  works  the  mine,  the  richer 
and  more  abundant  he  finds  the  ore. — 
New  light  continually  beams  from  this 
source  to  direct  his  conduct,  and  illus- 
trate the  works  of  God  and  the  ways  of 
men." — Scott. 

4.  It  is  one  great  means  of  attaining 
the  practical  benefits  which  result  from 
the  religion  it  teaches,  namely,  conver- 
sion, faith,  hope  and  sanctification. — 
Hence  when  the  Bercans  "  received  the 
word  with  all  readiness  of  mind,  they 


SCRIPTURE  HELP. 


15 


searched  the  scriptures  daily,  and  there- 
fore many  of  them  believed."  David 
says,  "  thy  law  is  perfect  converting  the 
soul."  Jesus  Christ  prays  for  his  people, 
:>  sanctify  them  through  thy  truth,  thy 
word  is  truth  and  Paul  says,  "  what 
things  were  written  aforetime  were  writ- 
ten for  our  learning,  that  we,  through  pa- 
tience and  comfort  of  the  scriptures, 
might  have  hope.  Beholding  as  in  a  glass 
the  glory  of  the  Lord,  we  are  changed  in- 
to the  same  image,  from  glory  to  glory, 
as  by  the  spirit  of  the  Lord."  And  he 
sums  up  these  benefits  when  he  says,  the 
scriptures  are  able  to  make  us  wise  unto 
salvation  through  faith  which  is  in  Christ 
Jesus,  and  are  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in 
righteousness,  that  the  man  of  God  may 
be  perfect,  thoroughly  furnished  unto  all 
good  works."  Observe,  too,  how  our 
Lord  answers  every  temptation  of  Satan 
with  a  text  of  Scripture.  Matthew  iv. 
Reading  the  scriptures  is  one  of  the  great 
means  of  bringing  our  souls  near  to  God, 
and  enjoying  communion  with  him. 
"  While  in  prayer,  we  speak  to  God  :  in 
the  scripture,  God  speaks  to  us." 

5.  This  study  also  brings  real  hap- 
piness. You  have  not  found  happiness 
in  the  world.  How  often  have  you  been 
compelled  to  feel,  if  not  to  acknowledge, 
the  vanity  and  emptiness  of  all  worldly 
good  :  try,  then,  to  find  happiness  in  the 
Bible.  You  will  not  be  disappointed 
there  ;  it  will  lead  you  to  that  "  fountain 
of  living  waters  of  which  whosoever 
drinketh  shall  not  thirst  again.  Great 
peace  have  they  that  love  God's  law." 
The  Thessalonians  received  the  word 
preached  to  them  "  with  joy  of  the  Holy 
Ghost."  In  hearing  this  word  of  Christ, 
you  will  often  find  your  hearts  like  those 
of  the  disciples  going  to  Emmaus,  burn- 
ing within  you.  As  "  faith  cometh  by 
hearing,"  you  will  not  only  be  persuaded 
God's  promises  will  be  fulfilled,  but  will 
see  your  interest  in  them,  and  exult  in 
the  hope  of  boundless  bliss  beyond  the 
grave.  Christ  says,  "  he  that  hcareth 
my  words  and  believeth  in  me  hath  ever- 
lasting life,  and  shall  not  come  into  con- 
demnation ;but  is  passed  from  death  un- 
to life."    John  v,  24. 


Do  not  however  be  discouraged,  if 
these  practical  benefits  are  not  immedi- 
ately obtained,  or  you  seem  not  to  make 
rapid  advances  in  the  divine  life.  Your 
progress  may  be  real,  though  slow  and 
hardly  perceptible.  Although  the  new- 
born babe  daily  receives  nourishment  yet 
it  does  not  instantly  grow  up  to  manhood, 
but  gradually  passes  through  the  stages 
of  childhood  and  youth — so  it  is  here. 
Be  not  disappointed,  if  reading  the  Bible 
should  sometimes  appear  a  task,  and  your 
corrupt  nature  should  be  ready  to  call  it 
a  dry,  dull,  and  tedious  study  ;  still  per- 
severe in  it,  remembering  that  nothing 
valuable  is  gained  without  self-denial. 
The  more  constantly  you  read  in  a  right 
spirit,  the  more  comfort  and  pleasure, 
profit  and  happiness  you  will  find. 

When  a  man,  by  much  patient  study 
of  his  Bible,  has  taken  his  sentiments  and 
principles  simply  from  that  source,  he 
has  the  satisfaction  of  knowing  I  rest  on 
a  solid  foundation  ;  I  did  not  take  my 
opinions  from  this  man  or  the  other,  but 
from  the  Bible  alone  ;  I  have  "thus  saith 
the  Lord"  for  the  reason  of  the  hope  that 
is  in  me.  Who  can  describe  the  value  of 
this  persuasion  in  the  hour  of  temptation 
and  trial. 

6.  There  are,  lastly,  very  ill  effects 
arising  from  the  neglect  of  this  study. 
This  is  the  reason  why  so  many  are  ig- 
norant of  the  first  principles  of  Christian- 
ity, hardly  knowing  that  there  is  a 
Saviour,  or  having  "  heard  whether  there 
be  any  Holy  Ghost."  This  is  the  cause 
why  so  many  false  and  groundless  notions 
prevail  amongst  us  :  for  when  we  follow 
our  own  reasonings  and  neglect  the  scrip- 
tures, we  must  of  necessity  go  astray. 
Ignorance  of  the  scriptures  is  one  great 
cause  of  error  and  vice.  Matthew  xxii, 
29.  This  ignorance  keeps  you  from 
much  happiness  and  comfort  :  it  is  the 
indirect  cause  of  many  anxieties  and 
great  misery  in  this  life  :  and  what  is  far 
worse,  it  ruins  your  immortal  souls. 
Christ  says,  "  he  that  rejecteth  me  and 
receiveth  not  my  words,  hath  one  that 
judgeth  him.  The  word  which  I  have 
spoken  shall  judge  him  at  the  last  day." 
John  xii,  4s.  "  My  people,"  saith  the 
Lord,  "  are  destroyed  for  lack  of  know- 
ledge." 


10 


SCRIPTURE  HELP. 


Some,  however,  say,  yes  ;  I  am  satis- 
fied of  the  truth  of  all  this  ;  but  I  am 
poor  and  unlearned :  the  Bible  too  is  a 
large  book,  and  when  I  begin  to  read  it  / 
find  many  tilings  which  I  cannot  under- 
stand. Let  me,  however,  ask  you,  are 
you  not  every  day  labouring  to  provide 
for  yourself  and  your  family  ?  Now  in 
the  beginning  of  the  week,  you  do  not 
say  my  labor  is  too  difficult  for  me — I 
will  sit  down  and  do  nothing  ;  because 
you  know  if  you  did,  yourself  and  youi 
family  might  suffer.  But  remember,  the 
soul  is  of  more  value  than  the  body. — 
Your  soul  will  live  forever  ;  it  wants 
food,  whereby  it  may  be  nourished  up 
unto  eternal  life,  and  this  food  is  to  be  ob- 
tained, under  the  divine  blessing  by  pa- 
tient labour  in  reading  your  Bible.  Be- 
sides, you  did  not  learn  your  trade  at 
once,  nor  can  you  learn  the  whole  truth 
contained  in  your  Bible  at  once.  The 
Bible  is  indeed  a  large  book,  but  it  con- 
sists of  many  small  books  ;  each  of  these 
is  complete  in  itself,  such  as  Genesis, 
Matthew,  &c. — Read  one  of  these  smaller 
books  through,  before  you  begin  another, 
and  by  degrees  (observing  the  rules  here- 
after mentioned)  the  most  ignorant  may 
gain  a  considerable  knowledge  of  their 
Bibles.  You  may  not  thoroughly  under- 
stand any  part  of  the  Bible  at  the  first 
reading ;  but  what  appears  obscure  or  un- 
important at  one  time,  may  be  easy  and 
of  immense  value  at  another. 

Others  say  /  have  not  time  to  read  my 
Bible.  I  have  enough  to  do  in  my  daily 
occupation,  without  attending  to  any 
thing  else.  Ah  !  remember,  you  must 
give  an  account  of  all  your  time  to  God, 
and  you  will  indeed  give  a  wonderful  ac- 
count if  you  make  it  appear  that  those 
portions  of  time  were  misemployed,  which 
were  spent  in  reading  your  Bible.  I  ap- 
peal to  your  conscience,  whether  you  do 
not  often  needlessly  give  time  to  things 
of  far  less  importance,  and  however  busy 
you  may  really  be,  the  study  of  the  Bible 
will  not  hinder,  but  help  your  business, 
by  teaching  you  to  go  through  it  with  a 
quiet  and  diligent  spirit.  Besides,  you 
can  always  find  time  for  eating  and 
drinking,  and  sometimes  for  amusement ; 
but  is  not  the  food  of  your  soul  of  infi- 
nitely greater  consequence  ?  Job  said,  "  I 


have  esteemed  the  words  of  his  mouth 
more  than  my  necessary  food."  Many 
at  the  close  of  life  have  regretted  their 
neglect  of  this  book,  but  no  one  ever  then 
repented  of  his  attention  to  it.  Do  you 
not  profanely  despise  God  himself  ;  when 
you  disregard  this  sacred  volume,  or  im- 
agine that  it  is  not  worth  your  while  to 
peruse  it  carefully  and  frequently  ?  Re- 
member again,  the  eunuch  was  reading 
the  scripture  while  travelling  on  the  road, 
when  he  did  not  well  understand  it ;  and 
you  know  how  God  rewarded  his  dilli- 
gence,  by  sending  Philip  to  explain  what 
he  read,  and  to  preach  unto  him  Jesus. 
But  are  you  indeed  so  busy  ?  This  then 
is  the  reason  why  you  should  read  the 
Bible.  You  are  like  a  man  in  the  midst 
of  a  battle — this  is  your  armour  ;  O  do 
not  throw  it  away,  lest  you  be  wounded 
and  perish  forever. 

Others  urge  this  objection,  I  would 
read  the  Bible  but  /  have  not  got  one,  I 
am  too  poor  to  procure  it.  To  such  it 
may  be  answered,  if  you  are  really  desi- 
ring a  Bible,  there  are  many  opportunities 
for  obtaining  one  at  the  present  time  at  a 
cheap  and  easy  rate.  Should  you  be  too 
poor  to  embrace  any  of  these,  make  your 
wants  known  to  those  who  can  supply 
you.  If  you  are  as  much  in  earnest  to 
obtain  food  for  your  never-dying  souls, 
as  you  are  for  your  perishing  bodies,  you 
must  hope  that  God  will  incline  the  heart 
of  some  kind  friend  to  impart  this  gift  to 
you.  Let  me  say  also  to  those  to  whom 
God  has  given  property,  can  you  dispose 
of  your  talents  in  a  more  useful  way, 
than  by  assisting  the  poor  to  obtain 
Bibles  ?  Should  you  ever  rest  satisfied, 
till  your  poorer  neighbours  have  this  in- 
valuable treasure  ? 

Some  may  perhaps  be  kind  enough  to 
read  this  tract  to  persons,  who  in  reply 
to  all  that  has  been  said,  may  answer,  / 
am  unable  to  read  the  Bible  myself ;  to 
such  it  may  be  said,  you  must  make  use 
of  the  best  helps  in  your  power.  If  you 
are  thoroughly  persuaded  the  knowledge 
of  the  Bible  is  not  only  an  important  du- 
ty, but  a  great  advantage,  you  will  make 
every  effort,  you  will  use  every  opportu- 
nity, to  gain  this  knowledge.  Hence, 
when  persons  have  become  really  in  earn- 
est in  religion,  they  have  learnt  even  in 


SCRIPTURE  HELP. 


17 


Of  all  the  works  of  creation  the  sun 


their  old  age  to  read  their  Bible,  and  hap  -  CHAPTER  III. 

pily  for  you  at  the  present  day  there  are: 

means  peculiarly  favorable  to  this  end.  The  Necessity  of  Divine  Assistance  to 
in  theadult  schools  which  are  becoming  so  I  enable  us  properly  io  understand  the 
general.  But  if  you  cannot  read  the  Bit  Bible. 
ble,  your  children,  neighbors,  or  friends, 
will  surely  be  glad  to  read  a  chapter  toj 
you.  You  should  also  be  diligent  in  at- 'is  the  most  glorious  and  splendid,  the 
tending  public  worship,  where  you  may1  most  enlivening  and  useful  :  it  not  only 
hear  the  Bible  read.  If  a  kind  father  had  enlightens  the  world,  but  cherishes  and 
left  a  will,  would  you  ever  rest  satisfied  gives  health  and  strength  to  all  things  ; 
till  you  knew  what  it  contained  ?  Be,  it  causes  universal  joy  and  gladness  of 
then,  at  least  as  much  in  earnest  about  heart ;  it  renews  the  face  of  the  whole 
your  eternal  welfare,  as  you  are  about 'earth,  and  there  is  nothing  hid  from  the 
those  temporal  concerns  which  most  in-! heat  thereof. 


terest  you. 


So  is  the  word  of  God  :  it  is  a  bright 


Yet,  after  all  that  I  have  said,  I  fear  and  glorious  light,  shining  in  a  dark 
many  who  have  a  Bible  will  disregard  it.  world  ;  but  "  the  light  shineth  in  dark- 
suffer  it  to  lie  unopened  on  the  shelf,  or  ness,  and  the  darkness  comprehendeth  it 
consider  it  merely  as  a  task  book  for  not."  John  i.  5.  The  world  lieth  in 
their  children.  What  shall  I  say  to  you,  darkness  ;  men  are  dead  in  trespasses 
or  how  shall  I  engage  you  to  attend  to  and  sins,  and  while  they  continue  in  that 
this  great  duty  ?  I  know  the  true  reason  state,  they  no  more  perceive  the  real  glo- 
why  you  neglect  it  :  you  love  your  sins,  ry  of  the  Bible,  than  a  blind  man  per- 


and  you  are  afraid  that  the  study  of  the 
Bible  will  either  oblige  you  to  forsake 
them,  or  make  you  more  guilty,  if  you 
continue  in  them.    Bat  ah,  be  not  de- 


ceives the  light  of  the  sun,  or  a  dead  man 
its  warmth.  Hence  we  may  learn  the 
need  of  the  help  of  the  Holy  Spirit. 
When  this  is  given,  "  the  dead  will  hear 


ceived  ;  what  does  Jesus  Christ  himself  the  voice  of  the  Son  of  God,  and  they 


say  7  li  This  is  the  condemnation,  that 
light  is  come  into  the  world,  and  men 
loved  darkness  rather  than  light,  because 
their  deeds  are  evil."  John  iii,  19.  Your 


that  hear  will  live." 

The  necessity  of  divine  assistance  may 
be  proved  from 

1st.     The   express    declarations  of 


disregard  of  the  Bible,  instead  of  being  scripture.  "When  David  prays,  u  Open 
an  excuse,  will  be  an  evidence  of  your  j thou  mine  eyes  that  I  may  behold  won- 
sin.  an  aggravation  of  your  guilt,  and  drous  things  out  of  thy  law,"  lie  shows 
will  condemn  you  for  ever.  "  Whoso  his  sense  of  the  need  of  divine  aid  to  en- 
despiseth  the  word  shall  be  destroyed,  i able  us  properly  to  understand  the  Bible, 
but  he  that  feareth  the  commandments  Christ  lay*  to  Nicodemus,  *  Verily,  veri- 
shall  be  rewarded."  Prov.  xiii,  13. —  ly,  I  say  unto  thee,  except  a  man  be  bora 
M  How  shall  you  escape  if  you  neglect  so  again  he  cannot  see  the  kingdom  of  God." 
great  a  salvation,  spoken  by  the  Lord  John  iii,  3.  He  cannot  discern  the  spir- 
and  confirmed  unto  us  by  them  that  heard  itual  nature  and  glory  of  the  gospel  ;  he 
him."  Heb.  ii.  3.  If  the  love  of  Christ 'cannot  see  the  excellency  of  the  holiness 
does  not  constrain  you,  O  let  M  the  ter-jof  God,  the  goodness  of  the  strict  and 
rors  of  the  Lord  persuade  you"  eontinu-  spiritual  precepts  of  the  law,  the  justice 


ally  to  read  your  Bible,  looking  for  Di- 
vine assistance,  without  which  all  your 
reading  will  be  unprofitable. 


of  its  awful  sanctions,  the  malignity  in 
sin  which  desnvrs  eternal  ruin,  the  infi- 
finite  value  of  Christ,  and  the  happiness 


3 


18 


SCRIPTURE  HELP. 


of  being  like  him.  Hence  our  Lord  says, 
tc  no  man  can  come  to  me,  except  the 
Father  which  hath  sent  me  draw  him  ; 
and  every  man  that  hath  heard  and 
learned  of  the  Father  cometh  unto  me  ;" 
John,  vi,  44  ;  and  St.  Paul  says,  "the  nat- 
ural man  receiveth  not  the  things  of  the 
Spirit  of  God,  for  they  are  foolishness 
unto  him,  neither  can  he  know  them  be- 
cause they  are  spiritually  discerned." 
1  Cor.  ii,  14. 

2d.  The  promises  of  divine  teaching. 
Thus  our  Lord  says  to  the  Apostles, 
"  when  the  spirit  of  truth  is  come  he  will 
guide  you  into  all  truth."  John  xvi.  13 
and  though  this  promise  was,  in  the  first 
place,  peculiarly  applicable  to  them,  as  it 
respected  their  divine  mission,  yet  it 
comprehends  the  more  lasting  operations 
of  the  Holy  Spirit.  Our  Lord  says  of 
this  spirit,  "the  Father  shall  give  you 
another  Comforter,  that  he  may  abide 
with  you  for  ever."  John  xiv,  16 
And  he  says,  "  they  shall  be  all  taught  of 
God."  John  vi,  45.  And  again,  it  is 
said,  "if  any  of  you  lack  wisdom,  let  him 
ask  of  God,  and  it  shall  be  given  him." 
James  i,  5. 

3d.  The  conduct  of  unbelievers.  The 
Israelites  did  not  profit  by  the  miracles 
they  saw,  and  one  reason  was  because  the 
Lord  had  not  given  them  an  heart  to  per- 
ceive, and  eyes  to  see,  and  ears  to  hear. 
Deut.  xxix,  4.  How  often  the  Jews  ac- 
cused our  Lord  himself  of  being  mad, 
and  having  a  devil.  John  x,  20,  viii,  48. 
How  deaf  were  their  ears,  how  hard  their 
hearts,  how  blind  their  eyes,  notwith- 
standing all  the  miracles  which  our  Lord 
did  amongst  them,  and  the  reason  assign- 
ed is,  it  was  not  given  to  them  to  know 
the  mysteries  of  the  kingdom  of  God. 
Matt,  xiii,  11,  &c.  John  xii,  37—40. 
The  learned  Athenians  mocked  Paul,  and 
ridiculed  the  doctrine  of  the  resurection 
of  the  dead.  Acts  xvii,  18 — 32,  and  how 
few  wise,  mighty,  or  noble  among  the 
Corinthians  embraced  the  gospel  at  first. 
1  Cor.  i,  26,  for  the  world  by  wisdom 
knew  not  God.    1  Cor.  i,  21. 

4th.  The  experience  of  Christians. 
How  dark  were  the  minds  of  the  disci- 
ples respecting  the  prophecies  concern- 
ing Christ,  till  he  oponod  their  under- 
standing, that  thoy  might  understand  the 


scriptures.  Luke  xxiv,  45.  Lydia  was 
just  as  ignorant  and  careless  as  other 
people,  till  the  Lord  opened  her  heart  to 
attend  to  the  things  spoken  by  Paul. 
Acts  xvi,  14.  God  alone  makes  believ- 
ers to  differ  from  others,  and  they  have 
nothing  which  they  did  not  receive  from 
him.    1  Cor.  iv,  7.  see  also  2  Cor.  iv,  6 


and  1  John  v,  20. 

5th.  The  prayers  of  believers  prove 
the  same  necessity.  How  earnestly  Da- 
vid prays,  "  make  me  to  understand  the 
way  of  thy  precepts,  so  shall  I  talk  of 
thy  wondrous  works,  and  give  me  under- 
standing that  I  may  know  thy  testimo- 
nies ;  teach  me  thy  statutes."  The  whole 
of  the  119th  Psalm  completely  shows 
how  needful  David  thought  divine  teach- 
ing. See  also  Eph.  i,  17, 18.  Thus  you 
see  in  how  many  various  ways  God  has 
declared  this  truth,  that  it  is  necessary 
to  have  divine  assistance  to  enable  us 
properly  to  understand  the  Bible.  In 
doing  this,  he  has  shown  us  that  it  is  a 
point  of  great  importance,  and  very  apt 
to  be  neglected.  It  may  perhaps  be  a 
new  and  strange  doctrine  to  you,  but  do 
not  on  that  account  despise  or  disregard 
it ;  search  the  scriptures  and  you  will 
find  their  testimony  on  this  head  decisive. 
When  you  are  convinced  of  this,  you  will 
then  earnestly  implore  the  aid  of  the 
Holy  Spirit. 

How  infinitely  kind  and  condescend- 
ing is  that  God  who  is  thus  willing  to 
guide  and  teach  his  sinful  creatures — 
"  Good  and  upright  is  the  Lord,  there- 
fore will  he  teach  sinners  in  the  way." 
And  shall  we  not  seek  this  help  ?  Settle 
it  then,  as  a  firm  principle  in  your  mind, 
that  God  alone  can  enable  you  profitably 
to  understand  and  attend  to  his  word,  and 
be  earnest  in  prayer  for  his  assistance  ; 
"and  if  ye  being  evil  know  how  to  give 
good  gifts  unto  your  children,  how  much 
more  shall  your  heavenly  Father  give  his 
Holy  Spirit  to  them  that  ask  him."  "Ask 
and  you  shall  have,  seek  and  you  shall 
find,  knock  and  it  shall  be  opened  unto 
you." 

'i  bus  the  Holy  Ghost  is  the  great  agent 
to  enable  us  to  understand  the  Bible,  for 
"  no  man  can  say  that  Jesus  is  Lord,  but 
by  the  Holy  Ghost."  It  is  his  office  not 
only  to  sanctify  and  comfort  the  church, 


SCRIPTURE  HELP. 


"but  to  take  of  the  things  of  Jesus 
Christ,  and  to  show  them  to  us."  The 
apostles  themselves  did  not  understand 
the  meaning  of  the  gospel,  till  they  were 
taught  by  the  Holy  Ghost.  Whenever, 
therefore,  you  open  your  Bible,  never 
forget  to  pray  that  the  spirit  of  God  may 
open  your  understanding. 

Though  the  degrees  of  light  and  grace 
communicated  by  the  Holy  Spirit  to  dif- 
ferent persons  are  various,  for  "he  di- 
vides to  every  man  severally  as  he  will ; 
(1  Cor.  xii,  11.)  yet  some  general  marks 
may  be  pointed  out,  by  which  we  may 
ascertain  whether  we  are  in  any  measure 
partakers  of  it.  The  believer  feels  its 
influence  in  turning  him  from  sin  to  God, 
and  exciting  him  earnestly  to  seek  the 
salvation  of  his  soul,  as  the  one  great 
object  of  his  life.  The  Holy  Spirit  pro- 
duces in  him  humility  of  mind,  and  a 
willingness  to  receive  instruction.  He 
manifests  to  him  the  wisdom  of  God  in 
the  great  doctrines  of  the  Bible,  "justifi- 
cation by  grace  through  the  redemption 
that  is  in  Christ  Jesus,  whom  God  hath 
set  forth  to  be  a  propitiation  through  faith 
in  his  blood,"  and  the  necessity  of  "  a 
new  heart  and  a  new  spirit."  He  leads 
him  earnestly  to  desire  to  see  the  char- 
acter and  glory  of  God,  to  enjoy  his  pres- 
ence, and  to  be  conformed  to  his  likeness. 
He  inclines  the  heart  to  love  holiness  be- 
cause God  is  holy,  and  heaven  because 
it  is  a  holy  place  ;  and  he  gives  an  effi- 
cacy to  the  word,  making  it  powerful  to 
excite  and  promote  every  holy  temper 
and  disposition.  He  enables  him  to  en- 
ter into  this  feeling,  "thy  testimonies  are 
my  delight ;"  so  that  the  Bible  is  often  a 
source  of  the  greatest  comfort,  filling  him 
"  with  joy  unspeakable,  and  a  hope  full 
of  ".lory."  Reader!  ask  your  own  con- 
science, have  I  experienced  any  of  these 
thiagj  I  has  the  Bible  been  thus  brought 

home  to  my  heart  ?  How  can  it  be  so,  if 
you  have  never  diligently  and  perscver- 
iimly  sought  the  influence  of  this  blessed 
guide  and  comforter  ! 

Whilst  the  necessity  of  having  this  di- 
vine teacher  is  thus  strongly  insisted  up- 
on, the  above  statement  clearly  shows 
that  it  is  not  meant  that  the  Holy  Spirit 
guides  to  any  new  revelations,  or  any 
doctrines  contrary  to  the  revealed  will 


19 

and  word  of  God  ;  nor  can  we  expect  his 
guidance  without  prayer  and  the  use  of 
the  other  means  and  helps  which  God 
has  given  us  for  understanding  his  word. 
Such  ideas  do  not  proceed  from  the  Spirit 
of  God,  but  are  the  spirit  of  delusion  and 
enthusiasm. 

I  purpose  now  to  go  very  briefly 
through  the  Bible  with  you. 


CHAPTER  IV. 

General  Remarks  on  the  whole  Bible, 
and  short  Observations  on  each  Book. 

The  word  eible  means  book,  and  the 
sacred  volume  is  so  called  because  it  is 
the  book  of  books — the  best  book.  The 
word  scriptures  signifies  writings.  The 
Bible  was  not  written  at  one  time,  or  by 
one  person,  but  consists  of  various  parts, 
written  at  different  times,  by  different 
men.  It  is  divided  into  two  testaments 
or  covenants — the  old  and  the  new.  As 
a  testament,  the  Bible  is  the  will  of  our 
gracious  Redeemer,  full  of  noble  gifts  and 
legacies,  confirmed  to  us  by  the  death  of 
the  Testator.  Heb.  ix,  16,  17,  18.  As 
a  covenant  or  agreement  between  God 
and  man,  the  old  covenant,  the  law  is 
holy,  just,  and  good;  and  the  new  cove- 
nant, the  gospel,  is  full  of  grace  and  truth, 
the  power  of  God  unto  salvation  to  every 
one  that  believeth.  The  great  promise  of 
the  old  testament  is  a  Saviour  to  come. 
The  new  shows  us  that  this  Saviour  is 
come,  and  gives  us  another  great  prom- 
ise, though  this  promise  is  not  excluded 
from  the  old,  viz.  the  promise  of  the  Ho- 
ly Spirit. 

The  old  testament  was  chiefly  written 
in  the  Hebrew  language,  and  the  new 
testament  in  the  Greek.*     The  present 


*  The  Apncri/j'lhi,  sometimes  bound  up  with 
the  Bible,  Is  no  pari  of  the  word  of  God,  nor  has 
any  divine  authority.  It  was  not  till  the  year 
1550,  at  a  Council  held  at  Trent,  under  the  in- 
lluenee  of  Pope  Pins  IV.  that  any  part  of  the 
apocrypha  was  publicly  decreed  to  be  a  pai  l  of 
the  word  of  tlod.  It  is  evident,  therefore,  that 
its  authorit  v  rcsta  on  a  \ pry  different  foundation 
to  that  of  tin'  eriptures.  It  can  also  be  easily 
shown,  that  though  there  are  in  (be  apot  i  vpba 
many  admirable  lesson*  of  pra<  tieal  wisdom,  yet 
it  frc<|u<  in  ly  '  ontradiets  tin:  oracles  of  tiod. 


90 


SCRIPTURE  HELP. 


authorised  English  Bible  was  translated 
out  of  the  original  languages  in  the  reign 
of  king  James  1st.  Where  LORD  is 
printed  in  capital  letters,  it  is  in  the  orig- 
inal Jehovah ;  and  such  words  as  are 
printed  in  Italics,  are  not  in  the  original, 
but  used  by  the  translators  to  complete 
the  sense  in  English.  The  old  testament 
was  written  prior  to  the  time  of  our  Lord. 
The  New  Testament  was  written  by  the 
disciples  and  Apostles  of  Jesus  Christ : 
and  before  the  middle  of  the  second  cen- 
tury after  Christ,  the  principal  part  of  the 
books  which  compose  it,  were  read  in  ev- 
ery Christian  church.  The  books  of  the 
Bible  when  first  written,  were  not  divided 
into  chapters  and  verses.  This  was  a 
modern  invention,  useful  in  many  re- 
spects, but  the  sense  is  frequently  ob- 
scured by  it.  Thus,  the  1st  verse  of  the 
2d  Corinthians,  7th  chapter,  should  be 
read  along  with  the  6th  chapter.  In  or- 
der to  obtain  a  general  view  of  the  plan 
and  connexion  of  any  particular  book, 
we  should  disregard  this  arbitrary  divis- 
ion. 

The  new  testament  continually  quotes, 
or  refers  to  the  old,  and  thus  not  only 
confirms  it,  but  helps  us  to  understand 
and  improve  it.  I  shall,  therefore,  at  the 
end  of  the  following  observations  on  each 
book,  point  out  some  references,  naming 
only  the  chapter  and  verse  of  the  book. 
Thus,  under  Genesis,  you  will  find — iii, 
4.  2  Cor.  xi,  3,  meaning,  that  the  11th 
chapter  of  2d  Corinthians,  3d  verse,  re- 
fers to  the  3d  chapter  of  Genesis,  4th 
verse. 

The  first  five  books  of  the  old  testa- 
ment, sometimes  called  the  Pentateuch, 
or  Jive  books,  were  written  by  Moses  more 
than  3000  years  ago,  and  are  the  most  an- 
cient writings  in  the  world. 

Genesis  signifies  creation  or  begin- 
ning. It  contains  the  history  of  about 
2369  years.  It  makes  known  unto  us, 
that  there  is  but  one  God,  the  creator  of 
all  things.  It  describes  the  happiness  of 
man  in  Eden-^-his  fall — the  promise  of 
Christ,  the  seed  of  the  woman — the  del- 
uge— how  Noah  and  his  family  were 
saved  in  an  ark — the  history  of  Abraham. 
Isaac,  Jacob  (afterwards  called  Israel,) 
and  Joseph — and  the  settlement  of  the 
Israelites  in  Egypt.    Observe  in  this  book 


that  two  distinct  classes  of  men  begin  in 
Cain  and  Abel,  and  you  will  find  they 
have  continued  through  all  ages;  I  mean 
the  church  of  God  and  the  ungodly  world. 
The  saints,  though  few  in  number  and 
despised  of  the  world,  are  most  dear  to 
God.  See  his  kindness  to  Abraham,  and 
the  amazing  condescension  and  familiar- 
ity with  which  he  treated  him. 

What  a  privilege  it  is  to  belong  to  that 
church  which  God  regards  as  a  peculiar 
favour.  Take  particular  notice  of  the 
covenant  God  entered  into  with  Abraham, 
that  in  his  seed,  all  the  nations  of  the 
earth  should  be  blessed ;  and  see  Gal.  iii, 
S— 16,  &c. 

The  11th  of  Hebrews  will  give  you  a 
view  of  the  motives  and  principles  which 
animated  the  Patriarchs.  In  reading 
Genesis,  you  may  discover  traces  of 
Christ,  not  only  in  the  promises,  but  in 
the  characters  described,  many  of  whom 
were  types  or  figures  of  the  Saviour.* 


*  In  the  character  of  Joseph  for  instance,  while 
we  see  an  example  of  excellent  conduct  in  a  va- 
riety of  situations,  let  us  also  endeavour  to  no- 
tice many  signs  of  the  Saviour.  This  is  illus- 
trated by  Pascal  in  the  following"  manner  : — 
"Jesus  Christ  prefigured  by  Joseph  the  beloved 
of  his  father,  and  hy  him  sent  to  visit  his  breth- 
ren, is  the  innocent  person  whom  his  brethren 
sold  for  twenty  pieces  of  silver,  and  who  by  this 
means  became  their  Lord,  their  Saviour,  the  Sa- 
viour of  strangers,  and  of  the  whole  world,  which 
had  not  happened  but  for  their  plot  of  destroying 
him,  making  him  an  outcast,  and  selling  him 
for  a  slave.  Joseph  was  an  innocent  man  in 
prison  between  two  criminals ;  Jesus  on  the 
cross  between  two  thieves.  Joseph  forctels  de- 
liverance to  one  of  his  companions,  and  death 
to  the  other  from  the  same  tokens  ;  Jesus  Christ 
saves  one  and  leaves  the  other,  after  the  same 
crimes.  Joseph  could  only  forctel :  Jesus  Christ 
performed  what  he  foretold.  Joseph  requests 
the  person  who  should  be  delivered,  to  be  mind- 
ful of  him  In  his  glory  ;  the  man  saved  by  Jesus 
Christ,  intreats  he  will  remember  him  when  he 
comes  into  his  kingdom."  See  i  ascal's 
Thoughts  on  Religion,  an  impressive,  and  in 
many  respects,  valuable  book. 

Perhaps  Pascal  may  have  gone  into  more  mi- 
nute particulars  than  could  be  fully  justified  ; 
yet  it  has  doubtless  pleased  God  to  give  in  the 
history  of  the  Old  Testament  many  hints,  marks, 
and  footsteps  of  him  who  was  to  come.  Almost 
every  benefit  and  blessing  will  remind  the  be- 
liever whose  heart  is  filled  with  the  love  of 
Christ,  of  the  Saviour.  The  bread  he  eats,  the 
house  in  which  he  dwells,  the  light  and  life  lie 
enjoys,  and  the  way  in  which  he  walks,  will  all, 
not  only  bring  Christ  to  his  mind,  but  help  him 


SCRIPTURE  HELP. 


I  cannot  conclude  the  observations  on 
Genesis  better  than  in  the  impressive 
words  of  a  recent  commentator : — "  Read- 
er, thou  hast  now  before  thee  the  most 
ancient  and  most  authentic  history  in  the 
world ;  a  history  that  contains  the  first 
written  discovery  that  God  has  made  of 
himself  to  mankind :  a  discovery  of  his 
own  being  in  his  wisdom,  power,  and 
goodness,  in  which  thou,  and  the  whole 
human  race,  are  so  intimately  concerned. 
How  much  thou  art  indebted  to  him  for 
this  discovery,  he  alone  can  teach  thee, 
and  cause  thy  heart  to  feel  its  obligation 
to  his  wisdom  and  mercy.  God  made 
thee  and  the  universe,  and  governs  all 
things  according  to  the  counsel  of  his 
own  will.  While  under  the  direction  of 
this  counsel,  thou  canst  not  err ;  while 
under  the  influence  of  this  will,  thou  canst 
not  be  wretched.  Give  thyself  up  to  his 
teaching,  and  submit  to  his  authority ; 
and  after  guiding  thee  here  by  his  coun- 
sel, he  will  at  last  bring  thee  to  glory." 

References  in  Genesis. 

i,  1.  Hcb.  xi,  3. — iii,  4.  2  Cor.  xi,  3. — iii,  6. 
1  Tim.  ii,  14.— iv,  4.  Heb.  xi,  4. — iv,  8.  1  John 
iii,  12;  Jude  11.— v,  24.  Hcb.  xi,  5.— vi,  12.  1 
Pet.  iii,  20.— vii,  14.  Heb.  xi,  7 ;  2  Pet.  ii,  5.— 
vii,  4.  Matt,  xxiv,  37,  38.— xii,  1.  Heb.  xi,  8.— 
xiv,  18.  Heb.  vii,  1.— xv,  6.  Rom.  iv,  3 ;  James 
ii,  23.— xvi,  15.  Gal.  iv,  22.— xviii,  10.  Heb.  xi, 
11.— xviii,  12.  1  Pet.  iii,  6.— xix,  24.  Luke 
xvii,  28,  29.— xix,  25.  2  Pet.  ii,  6 ;  Jude  7.— xix, 
26.  Luke  xvii,  32.— xxi,  1,  3.  Gal.  iv,  28.— 
xxii.  1,  10.  Heb.  xi,  17;  James  ii,  21. — xxii, 
18.  Luke  i,  55. — xxv,  22.  Rom.  ix,  10. — xxv, 
33.  Heb.  xii,  16. — xxvii,  27.  Heb.  xi,  20. — 
xlviii,  15.  Heb.  xi,  21.— xlix,  10.  John  i,  4(J  ; 
Luke  i,  32.— i,  24.    Heb.  xi,  22. 


Exonu3  signifies  departure,  or  going 
forth.  It  contains  the  history  of  145 
years.  It  describes  the  bondage  of  the 
Israelites — God's  raising  up  Moses  as 


more  to  understand  the  blessings  which  he  im- 
parts to  his  people.  And  so,  in  reading-  the  Bi- 
ble, t!i<'  Christian  discovers  almost  innumerable 
ineujoi  i;ds  of  Christ,  and  thus  experiences  more 
what  it  is  to  dwell  in  Christ  and  Christ  in  him, 
and  (in  more  easily  adopt  the  language  of  St. 
Paul,  "to  me  to  live  is  Christ,  and  to  die  gain." 
It  is  communion  with  the  Saviour  that  tonus  the 
dfatiaffuiflhing  character  of  the  real  Christian, 
and  which  is  seen  in  his  life,  by  his  having  the 
■MM  mind  that  was  in  Christ,  and  following  his 
example. 


21 

their  deliverer — the  plagues  of  Egypt — 
the  departure  of  the  Israelites,  and  their 
passage  through  the  Red  Sea — their  be- 
ing fed  with  manna,  having  water  given 
them  from  a  rock — and  the  giving  of  the 
law  from  Mount  Sinai. — How  gracious 
God  was  to  Israel,  how  dreadfully  he 
punished  his  enemies,  and  what  base  re- 
turns Israel  made  to  God.  Israel  is  a 
picture  of  what  we  now  frequently  see. 
The  10th  chapter  of  the  first  Corinthians 
will  furnish  you  with  a  practical  improve- 
ment of  many  events  in  this  book.  Here 
is  contained  the  covenant  of  the  Mosaic 
law,  distinct  from  the  covenant  made 
with  Abraham.  (Gal.  iii,  17.)  Christ 
was  prefiguied  by  the  rock  that  followed 
Israel,  and  the  manna  which  fed  them, 
and  he  was  the  Angel  who  conducted 
them.  Moses  was  a  type  of  Christ  as  a 
law-giver,  mediator,  deliverer,  and  inter- 
cessor ;  as  the  head  of  the  church,  as  the 
guide  and  Saviour  of  Israel.  The  study 
of  the  mediation  of  Moses,  will  help  us  to 
understand  the  mediation  of  Jesus.  The 
deliverance  of  Israel  from  Egypt,  and  their 
journey  through  the  wilderness,  are  lively 
figures  of  our  deliverance  from  the  bond- 
age of  sin,  and  of  our  journey  through 
this  world's  wilderness  to  the  land  of 
heavenly  rest. 

References  in  Exodus. 

ii,  2.  Heb.  ii,  23.— ii,  11.  Heb.  xi,  24  ;  Acts 
vii,  24.— iii,  2.  Acts  vii,  30.— xii,  7.  Heb.  xi, 
28.— xiv,  22.  1  Cor.  x,  2  ;  Heb.  xi,  29.— xvi, 
15.  John  vi,  31,  49  ;  1  Cor.  x,  3. —  xvii,  6. 
1  Cor.  x,  4. — xix,  6.  1  Pet.  ii,  9. — xix,  12. 
Heb.  xii,  18. — xxiv,  8.  Heb.  ix,  19. — xxvi,  35. 
Heb.  ix,  2.— xxxii,  6.    1  Cor.  x,  7. 


Leviticus  is  so  called,  because  it  treats 
of  the  laws,  ordinances  and  ofliccs  of  the 
Levitical  priesthood.  It  describes  sacri- 
fices of  various  kinds  ;  the  nature  of  legal 
uncleanncsses,  and  the  means  of  purifica- 
tion from  them — several  solemn  festivals, 
the  punishment  of  Nadab  and  Abiliu  for 
irreverence.  The  epistle  to  the  Hebrews 
is  the  best  commentary  on  this  book.  The 
tilings  here  described  arc  shadows  of 
better  things  to  come,  even  of  Christ,  and 
redemption  through  him. — The  burnt  of- 
fering shows  us  the  full,  perfect,  and 
sufficient  sacrifice  of  Christ  once  offered, 
Whose  blood  cleanses  from  all  sin.  Hie 


82 


SCRIPTURE  HELP. 


meat  offering  shews  us  Christ  as  the 
spiritual,  food  of  our  souls.    The  peace 
offering  shows  us  Christ  as  our  peace, 
bearing  our  sins,  and  reconciling  us  to 
God.    The  sin  offering,  part  of  which 
was  burnt  without  the  camp,  represents 
Christ,  our  sin  offering,  dying  for  us 
without  the  gate  of  Jerusalem.    The  tres- 
,    pass   offering  equally   points  out  the 
Saviour,  whose  blood  alone  can  cleanse 
from  the  least  sin.    Christ  is  the  sum 
and  substance  of  all.    In  Christ  behold 
the  Lamb  of  God  which  taketh  away  the 
sins  of  the  world  :    in  Christ  behold  all 
the  sacrifices  completed  and  abolished  ; 
all  the  shadows  lost,  in  him,  the  sub- 
stance.   Behold  in  Aaron,  anointed  to 
this  office,  going  before  the  people,  inter- 
ceding for  them,  obtaining  the  pardon  of 
their  sins  and  blessing  them,  a  figure  of 
your  great  high  priest  Jesus  Christ.  The 
washings  and  cleansings  point  out  to  us 
the  purifying  influences  of    the  Holy 
Spirit.    The  oil  is  an  emblem  of  his 
unction.    The  particular  directions  res- 
pecting worship,  show  us  the  vast  impor- 
tance of  reverence  and  attention  in  all  our 
worship.    In  the  long,  tedious,  and  pain- 
ful train  of  sacrifices,  behold  also  God's 
unalterable  displeasure  against  sin,  and 
learn  to  love  that  Saviour  who  has  done 
away  sin  by  the  sacrifice  of  himself,  and 
admitted  you  to  the  privileges  of  a  better 
dispensation.     The  unclean  could  not 
enter  the  camp  of  the  Lord,  nor  can  the 
unconverted  sinner  enter  the  kingdom  of 
God.    Boyle  observes,  "  the  ceremonial 
law,  with  all  its  mystic  rites,  like  the 
manger  to  the  shepherds,  holds  forth, 
wrapped  in  his  swaddling  clothes,  the  in- 
fant Jesus." 

The  old  testament  gospel  is  well  ex- 
pressed in  the  following  hymn,  by  Cow- 
per : — 

Israel,  in  ancient  days, 

Not  only  had  a  view 

Of  Sinai  in  a  blaze, 

But  learn'd  the  gospel  too  ; 
The  types  and  figures  were  a  glass, 
In  which  they  saw  a  Saviour's  face. 

The  paschal  sacrifice, 
And  blood  Besprinkled  door, 
Seen  with  enlightened  eyes, 
And  once  applied  with  power  ; 

Would  teach  the  need  of  oilier  blood, 

To  reconcile  the  world  to  God. 


The  lamb,  the  dove  set  forth 
His  perfect  innocence, 
Whose  blood  of  matchless  worth 
Should  be  the  soul's  defence  ; 
For  he,  who  can  for  sin  atone, 
Must  have  no  failings  of  his  own. 

The  scape  goat,  on  his  head 
The  people's  trespass  bore, 
And  to  the  desert  led, 
Was  to  be  seen  no  more  ; 

In  him,  our  surety  seem'd  to  say, 

Behold,  I  bear  your  sins  away. 

Dipt  in  his  fellows'  blood, 
The  living  bird  went  free  ; 
The  type  well  understood, 
Express'd  the  sinner's  plea  ; 
Describ'd  a  guilty  soul  enlarg'd, 
And  by  a  Saviour's  death  discharg'd. 

Jesus  I  love  to  trace, 
Throughout  the  sacred  page, 
The  footsteps  of  thy  grace  ; 
The  same  in  every  age. 
O  grant  that  I  may  faithful  be 
To  clearer  light,  vouchsaf  d  to  me. 

References  in  Leviticus. 

xii,  3,  4,  6.  John  vii,  22  ;  Luke  ii,  21,  24.— 
xiv,  4.  Matt.  8,  4.— xvi,  14.  Heb.  ix,  13.— 
xvi,  17.  Luke  i,  10. — xviii,  5.  Rom.  x,  4,  5. 
Gal.  iii,  12. — xix,  15.  James  ii,  1. — xix  14. 
Matt,  xviii,  15 ;  Luke  xvii,  3. — xix,  18.  Gal. 
v,  14. — xx,  10.  John,  viii,  5. — xxvi,  12.  2 
Cor.  vi,  16. 


Numbers  is  so  called,  because  it  begins 
with  an  accouut  of  the  numberings  of  the 
people.  It  shows  us  how  literally  the 
promise  was  fulfilled  to  Abraham,  that 
"  his  seed  should  be  as  the  stars  of  heaven 
for  multitude."  It  comprehends  a  period 
of  about  38  years. — It  describes  the  jour- 
neys of  Israel — their  murmurings  and 
punishment — Balaam  and  Balak — Jeho- 
vah guides  his  people  in  the  right  way — 
Israel  was  afflicted  in  the  wilderness, 
yet  what  miracles  were  wrought  for  Is- 
rael ;  but  in  the  midst  of  these  they 
quarrel  with  God,  and  do  not  escape  un- 
punished.— These  things,  says  Paul,  hap- 
pened unto  them  for  examples,  and  they 
are  written  for  our  admonition.  The 
visible  church  of  God  on  earth  is  in  all 
ages  a  mixed  church.  The  brazen  ser- 
pent, hung  upon  the  pole,  was  a  striking 
type  of  Jesus  Christ  ;  and  the  recovery 
of  the  Israelites  of  the  recovery  of  the 
perishing  soul  through  faith  in  him. — 
See  J oli ii  iii,  14,  15. 


SCRIPTURE  HELP. 


23 


References  in  Numbers. 

viii,  16.  Luke  ii,  23.— ix,  18.  1  Cor.  i,  10.— 
xi,  4.  1  Cor.  x,  6.— xii,  7.  Heb.  iii,  2. — xiv, 
27.  1  Cor.  x,  10;  Heb.  iii,  17.— xvi,  1.  Jude 
xi.— xix,  3.  Heb.  xiii,  11.— xx,  8.  1  Cor.  x, 
4.— xxi,  5.  1  Cor.  x.  9. — xxi,  9.  John  iii, 
14.— xxii,  23.  2  Pet.  ii,  16.— xxii,  39.  2  Pet. 
ii,  15  ;  Jude  xi. — xxiv,  14.  Rev.  ii,  14. — xxv, 
9.  1  Cor.  x.  8.— xxvi,  65.  1  Cor.  x,  5.— xxviii 
9.    Matt.  12,  5. 


Deuteronomy  signifies  the  law  repeated. 
It  briefly  touches  on  many  former  cir- 
cumstances, strongly  urges  the  people  to 
obedience,  describes  the  glory  of  Canaan, 
and  contains  an  account  cf  the  death  of 
Moses.  In  chap,  xviii,  v,  18,  there  is  a 
very  plain  prophecy  of  Christ,  see  Acts 
iii,  22.  This  instructive  book  is  full  of 
practical  directions,  most  of  which  are  as 
applicable  to  us,  as  they  were  to  Israel, 
and  it  is  worthy  of  our  most  diligent  pe- 
rusal. 

References  in  Deuteronomy. 

vi,  13.  Matt,  iv,  10.— vi,  16.  Matt,  iv,  7.— 
viii,  3.  Matt,  iv,  4.— x,  17.  Acts  x,  34  ;  Rom. 
xii,  11  ;  Col.  iii,  25. — x,  17.  Ephes.  vi,  9. — 
xviii,  1.  1  Cor.  ix,  13.— xviii,  6.  Heb.x,  28.— 
xviii,  1*.  John  i,  45;  Acts  iii,  22 ;  Acts  vii, 
37.— xxiv,  1.  Matt,  v,  31 ;  Matt,  xix,  7  ;  Mark 
x,  4. — xxv.  4.  1  Cor.  ix,  9. — xxvii,  26.  Gal.  iii. 
10.— xxx,  12—14.    Rom.  x,  6—9. 


The  next  twelve  books,  from  Joshua 
to  Job,  are  called  historical  books. 

Joshua  contains  the  history  from  the 
death  of  Moses  to  the  deaths  of  Joshua 
and  Eleazer,  a  space  of  about  30  years  : 
it  contains  an  account  of  the  conquest  and 
division  of  the  land  of  Canaan,  the  hap- 
piness of  the  people  of  God,  the  mercies 
bestowed  on  them,  and  the  tremendous 
judgments  inflicted  on  his  enemies. 
How  exactly  God  fulfilled  his  promise  to 
■\braham,  of  giving  Canaan  for  a  posses- 
sion to  his  seed.  Joshua  was  a  type  of 
Christ  conducting  his  people  through 
every  dilliculty  to  the  heavenly  Canaan. 

Though  num'rous  hosts  of  mighty  foes— 
Though  earth  and  hell  their  way  oppose, 
He  safely  leads  their  souls  along  ; 
Bk  living-kindness,  O  how  strong-. 


References  in  Joshua. 

i,  5.  Heb.  xiii,  5. — ii,  1.  Heb.  xi,  31. — ii, 
1.  James  ii,  25. — vii,  30.  Heb.  xi,  30,  31. — iii, 
14.    Acta  vii,  45. — xiv,  1,  2.    Acts  xiii,  19. 


Judges  contains  the  history  of  about 
309  years,  being  a  short  account  of  the 
affairs  of  Israel,  from  the  death  of  Joshua 
to  that  of  Samson  :  it  consists  of  two 
parts — the  first,  ending  at  the  16th  chap- 
ter, contains  the  regular  history ;  and 
the  remaining  five  chapters,  contain  an 
account  of  some  remarkable  events  which 
happened  during  that  time.  Observe  the 
sinfulness  of  man,  in  the  conduct  of  Is- 
rael, and  how  punishment  follows  sin. 
See  again  the  goodness  of  God  in  for- 
giving them.  All  their  temporal  de- 
liverers may  point  out  to  us  that  great 
Deliverer,  who  is  the  captain  of  our  sal- 
vation. 

References  in  Judges. 

ii,  16.  Acts  xiii,  20. — Generally  Heb.  xi, 
32,  4. 


Ruth  is  the  history  of  a  private  family, 
recorded  to  show  the  genealogy  of  Christ, 
through  David,  to  the  line  of  Judah  ; 
the  merciful  providence  of  God  towards 
the  afflicted  ;  and  the  reward  of  obedi- 
ence. Let  us  follow  Christ,  as  Ruth  fol- 
lowed Naomi.    Ch.  i,  16,  17. 

References  in  Ruth. 
iv,  18.    Matt,  i,  4  and  Luke  iii,  31,  33. 


I.  Samuel  includes  the  history  of  SO 
years  :  it  contains  an  account  of  the  birth 
of  Samuel,  the  destruction  of  Eli's  house, 
the  Israelites  desiring  a  king,  and  the  ap- 
pointment of  Saul — his  persecutions  of 
David,  who  overcame  Goliah  ;  and  the 
death  of  Saul  and  his  sons.  How  great 
the  difference  true  religion  makes.  Com- 
pare Saul  and  David,  Eli's  sons  and  Sam- 
uel.— The  history  of  Eli,  Samuel,  and 
David,  shows  us  that  we  must,  through 
much  tribulation,  enter  the  kingdom  of 
heaven  ;  but  observe  in  Eli's  sons,  in 
Saul,  and  in  Nabal,  that  sin  is  the  road 
to  disgrace,  misery,  and  death.  Above 
all,  direct  your  eyes  to  Christ,  of  whom 


24 


SCRIPTURE  HELP. 


David  was  an  eminent  type  ;  under  the 
oppositions  he  met  with  in  his  way  to 
the  throne,  his  afflictions,  deliverances, 


References  in  I.  Kings. 

ii,  10.  Acts  ii,  29 ;  Acts  xiii.  3C— x,  1. 
xii,  42  ;  Luke  xi,  31. — xvii,  1.    Luke  iv, 


and  final  triumph,  you  may  see  much  of  xviii,  42.  James  5.  17. 
Christ. 


Matt. 
25.— 


Rejerences  in  I.  Samuel. 

xxi,  6.  Matt,  xii,  3,  4  ;  Mark  ii,  25 ;  Luke 
vi,  4.— xvi,  12  Acts  v,  46  :  Acts  vii,  4. — Gen- 
erally Acts  xiii,  21—23. 


II.  Samuel  contains  the  history  of  the 
reign  of  David  for  about  40  years.  His 
accession  to  the  throne,  his  victories,  his 
endeavours  to  promote  religion,  his 
grievous  sins  and  consequent  troubles, 
and  his  deep  repentance,  are  fully  des-| 
cribed.  Mark,  in  his  fall,  the  strength  j 
and  prevalence  of  human  corruption,' 
and  in  his  repentance  and  recovery,  thei 
extent  arid  efficacy  of  divine  grace.  The 
reign  of  David  prefigures  the  reign  of 
Christ.— Luke  i,  32,  33. 

Reference  in  II.  Samuel. 
xii,  24.    Matt.  i.  6. 


I.  Kings  contains  the  history  of  126 
years  ;  begins  with  Solomon's  appoint- 
ment to  the  throne,  describes  David's 
death,  the  reign  of  Solomon,  the  building 
of  the  temple,  Solomon's  sin — his  death, 
the  division  of  the  twelve  tribes  into  the 
kingdoms  of  Isrul  and  Judah,  (from 
this  time  the  people  of  the  ten  tribes  are 
called  Israel,  and  those  of  the  kingdom 
of  Judah  are  called  Jews,)  the  account  of 
Elijah  the  prophet,  and  of  several  kings. 
The  reign  of  Solomon  is  a  figure  of  the 
peaceful  reign  of  the  Saviour.  The  tem- 
ple itself,  where  alone  sacrifice  was  of- 
fered, and  of  which  so  much  is  after- 
wards said,  is  often  used  by  the  sacred 
writers  as  an  image  of  the  beauty  and 
perfection  of  the  church  of  God.  When 
Israel  became  idolaters  they  never  pros- 
pered. 


EL  Kings  contains  the  history  of  344 
years.  The  history  of  Israel  and  Judah 
is  here  carried  on  together  ;  Elijah  is  ta- 
ken up  to  heaven,  and  Eiisha  succeeds 
him  ;  the  reigns  of  many  kings  in  Israel 
and  Judah  are  described  ;  the  ten  tribes 
of  Israel  are  carried  captives  to  Assyria, 
and  in  about  160  years  afterwards  Ju- 
dah is  carried  captive  to  Babylon.  See 
the  evil  and  effects  of  sin.  In  Elijah, 
and  afterwards  in  Eiisha,  we  see  how 
much  good  one  resolute  man  of  God  may 
effect.  The  seed  of  David  is  continued 
on  the  throne.  See  the  faithfulness  of 
God. 

References  in  II.  Kings. 
iv,  29.    Luke  x,  4.— v,  14.    Luke  iv,  27. 


I.  and  II.  Chronicles  give  a  general 
view  of  the  whole  history,  from  the  cre- 
ation, to  the  return  from  the  captivity  in 
Babylon,  a  period  of  about  3468  years. 
The  history  is  confined  to  the  kings  of 
Judah.  The  genealogies,  or  lists  of  an- 
cestors, are  of  importance,  to  show  that 
Christ  came  from  Abraham.  What  a 
pattern  of  zeal  and  piety  is  David.  Ob- 
serve how  pious  kings,  when  the  country 
was  plagued  for  its  sin,  applied  to  God, 
and  were  heard.  Imitate  their  example 
in  your  distress.  See,  in  Jehosaphat, 
how  dangerous  it  is  for  those  who  fear 
God  to  enter  into  connection  with  the 
wicked.  See  in  him  the  value  of  faith 
and  prayer. 

References  in  I.  Chronicles. 
xxiii,  13.    Hob.  v,  4. — xxiv,  10.    Luke  i,  5. 


SCRIPTURE  HELP. 
The  Reigns  of  the  Kings  of  Judah  and  Israel. 


S6 


Ch.  ir 

Kings 

Yrs. 

1  Years 

Kings 

Yrs 

Years 

Prophets 

Chap. 

Chron. 

of 

i  hef- 

of 

of 

bef. 

of 

and 

in 

2d  Bk 

Judah. 

Chst 

Reign 

Israel. 

CH. 

Reign. 

Events. 

Kings. 

1—9 

Solomon. 



1011 

4—36 

Temple  built 

1st  Ks. 

10—12 

Rehobo. 

957 

17lJereobo. 

975 

22 

2—11 

13 

iAbijah 

958 

3 

12—15 

14—16 

Asa 

955 

41 

Nadab. 

953 

1 

15 

Baasha 

952 

23 

15 

El  ah 

929 

1 

16 

Zimri 

928 

7  days 

16 

Omri 

928 

yrs  11 

16 

Ahab 

917 

20 

Elijah 

16—22 

17—20 

Jehosa- 

Ahaziah 

897 

1 

2dK.  1 

phat 

914 

25 

21 

Jehoram 

889 

4  Jehoram 

896 

11 

Elisha 

3—9 

22 

Ahaziah 

885 

1 

23 

Athaliah 

881 

6  Jehu 

884 

28 

10 — 12 

24 

Joash 

878 

40  Jehoahaz  i856 

17 

Jonah 

13 

25 

Amaziah 

839 

29 

Jehoash 

839 

14 

13 

Jerebo.  2  ,825 

41 

Joel 

15 

26 

Azariah 

810 

52 

Interreg. 

784 

11 

Amos 

orUzzi- 

Zachari. 

773 

6  mths 

Hosea 

15 

Shall  um 

772 

1  mth. 

15 

Mena- 

hem 

10  yrs. 

15 

Pekaiah 

762 

2 

Isaiah 

15 

Pekah 

760 

20 

Micah 

15 

27 

Jotham 

758 

740 

1st.  Captivity  of 

I 

Israel 

28 

Ahaz 

742 

16 

Interreg. 

738 

8 

Hoshea 

730 

9 

15 

29 — 32 

Hezcki. 

728 

29 

2d  Captivity 

33 

Manas- 

698 

55 

721 

Nahum 

fin 

3d  Captivity 

Anion 

643 

2 

677 

Jer.  Hab. 

34 — 35 

Josiah 

641 

31 

and  Zepha. 

Ox) 

1st  Cap.  of 

16to25 

Jehoa- 

Judah 

haz 

610  3mth. 

Daniel 

36 

Jehoia- 

Um 

599 

11  .!<». 

36 

Jehoia- 

2d  Cap.  of  Judah 

cliin 

599 

3  do. 

Ezekiel  and 

3(5 

Zediki. 

599 

1  1  VI. 

Jeremiah 

r,ss 


The  Temple  destroyed  and  Judah  and  Israel  carried 
captive  to  Babylon  by  Nebuchednezzar. 
4 


B6 


SCRIPTURE  HELP. 


Ezra,  contains  an  account  of  the  re- 
turn of  - the  Jews  from  Babylon  to  Jeru- 
salem, after  the  seventy  years  captivity, 
under  Zerubbabel,  and  afterwards  under 
Ezra,  and  gives  the  history  of  about 
eighty  years  ;  Zerubbabel  erects  the  new 
temple  and  Ezra  restores  the  service  of 
God.  The  benefit  of  affliction  may  be 
seen  in  the  conduct  of  the  Jews  who 
seek  God  in  their  captivity.  Their  faith 
and  patience  are  tried  in  the  building  of 
the  temple,  but  persevering,  they  finally 
prevail  j — an  encouraging  example  to  ex- 
cite us  to  be  zealous  in  the  cause  of  God, 
however  low  it  may  be  depressed. 


Nehemiah,  is  a  continuation  of  the  his- 
tory for  about  twelve  years.  Under  great 
concern  for  the  afflictions  of  Jerusalem, 
Nehemiah  leaves  all  the  comforts  he  en- 
joyed in  the  court  of  Artaxerxes,  stirs 
up  the  Jews  to  build  the  walls  of  Jeru- 
salem, and  reforms  many  abuses.  How 
deeply  affected  the  people  were  on  hear- 
ing the  law  read  !  May  you  hear  or  read 
your  Bible  with  a  similar  spirit.  It  is 
evident  how  profitable  affliction  had  been 
to  them. — Observe  the  spirit  of  prayer 
in  Nehemiah  throughout  the  book :  see 
in  him  also  a  pattern  of  the  love  of  the 
Saviour  to  his  Church. 


Esther,  is  an  account  of  a  remarkable 
deliverance  of  the  Jews.  It  is  supposed 
that  Ahasuerus  is  the  same  person  with 
Artaxerxes,  or  with  Darius,  mentioned  in 
Ezra.  God  never  fails  to  help  his  Church 
in  distress. — Observe  the  various  links  in 
the  chain  by  which  the  deliverance  is  ef- 
fected. Imitate  Esther's  confidence  in 
God  in  trying  circumstances.  In  Haman, 
David's  expression  is  verified,  "  I  myself 
have  seen  the  wicked  in  great  power,  and 
flourishing  like  a  green  bay  tree ;  I  passed 
by,  and  he  was  not." 


The  five  following  books  are  more 
simply  and  entirely  religious,  and  declare 
to  us  the  will  of  God  in  a  more  doctrin- 
al way  ;  they  are  called  poetical  books, 
being  chiefly  written  in  metre  or  verse  in 
the  original ;  "Job  is  doctrinal,  the  Psalms 
devotional,  the  Proverbs  practical,  Ec- 


clesiastes  penitential,  and  Canticles  ex- 
perimental." We  should  read  less  of 
these  at  one  time,  and  meditate  more 
upon  what  we  read. 

Job  is  supposed  to  have  lived  before 
Moses.  The  book  contains  an  account 
of  Job's  piety — his  prosperity — his  trials 
and  afflictions — his  debates  with  his 
friends — his  self-justification — God's  ad- 
dress to  Job — his  self-condemnation  and 
restoration  to  greater  prosperity  than  be- 
fore. We  see  in  Job  an  eminent  type  of 
the  suffering  and  glorified  Saviour,  and  a 
pattern  of  the  believer's  passing  through 
much  tribulation.  Job's  patience,  and 
his  faith,  in  a  divine  living  Redeemer 
(Job  xix,)  are  exemplary.  How  unprof- 
itable are  religious  debates,  when  con- 
ducted in  a  spirit  of  contention  and  self- 
justification.    Rom.  i,  29. 


References  in  Job. 

i,  21.  1  Tim.  vi,  7.— ii,  10.  James  v,  11. 
— v,  13.  1  Cor.  iii,  19.— -v,  17.  Heb.  xii,  B. 
— xxxiv,  19.    Acts  x,  34. 


Psalms.*     This  book  was  written  at 


*  The  following-  table  of  Psalms  may  be  found 
useful  in  directing  you  to  such  as  suite  your 
state  of  mind. 

Prayers. 

For  pardon  of  sin— 6,  25,  38,  51,  130.  Peni- 
tential—6,  32,  38,  51,  102,  130,  143. 

When  prevented  attending  public  worship — 
42,  43,  63,  84. 

When  dejected  under  afflictions — 13,  22,  69, 
77,  88,  143. 

Asking  help  of  God— 7,  17,  26,  35. 

Expressing  trust  in  God  in  afflictions — 3,  16, 
27,  31,  54,  56,  57,  61,  62,  71,  86. 

Under  affliction  or  persecution — 44,  60,  74,  79, 
80,  83,  89,  94,  102,  123,  137. 

In  trouble— 4,  5,  11,  28,  41,  55,  59,  64,  79, 
109,  120,  140,  141,  142. 

Intercession— 20,  67,  122,  132,  144. 

Th  anksgiv  ings  for  Mercies. 

To  particular  persons— 9,  18,  22,  30,  34,  40, 
75,  103,  108,  116,  118,  138,  144. 

To  the  Israelites— 46,  48,  65,  66,  68,  76,  81, 
85,  98,  105,  124,  126,  129,  135,  136,  149. 

Psalms  of  praise  and  adoration,  displaying 
God's  attributes. 

His  goodness  and  mercy  and  care  of  good 
men-23,  34,  36,  91,  100,  103,  107, 117,  121,  145, 
146. 

His  power,  majesty,  priory,  and  other  attributes 
8,  19,  24,  29,  33,  47,  50.  65,  66,  76,  77,  93,  95, 
96,  97,  99,  104,  111,  113,  114,  115,  134,  139,  1 17, 
148,  150. 


SCRIPTURE  HELP. 


27 


various  times,  by  different  persons  ;  chief- 
ly, however,  by  David.     It  contains  the 
sum  of  the  Bible,  adapted  to  the  purposes 
of  devotion.    While  it  has  a  literal  sense 
generally  applying  to  David,  its  main  de 
sign  is  to  set  forth  the  Savioui,  and  to 
unveil  the  'heart  of  a  believer.  David 
himself  is  the  great  type  of  Christ ;  the 
Jewish  nation  prefigured  the  professing 
people  of  God ;  their  Canaan,  our  heav 
en  ;   their  redemption  from  Egypt,  our 
redemption  from  sin  ;  as  their  guilt  was 
atoned  for  through  sacrifices,  so  ours  by 
the  one  great  sacrifice  of  Christ ;  their 
temporal   saviours,  kings,  priests,  and 
prophets  show  the  one  great  Saviour  Je 
sus  Christ ;   their  enemies,  the  enemies 
of  the  Church  of  God.     Nor  is  this  a 
baie  accommodation  of  the  words,  but 
one  great  inteution  of  the  Spirit  of  God 
as  is  evident  from  the  direct  application 
of  many  of  the  Psalms  in  this  way  in 
the  New  Testament.     Study  them  first, 
indeed,  in  the  literal  sense  as  it  respects 
David,  and  then  you  will  be  better  able 
to  consider  and  improve  them,  in  the 
higher  and  spiritual  sense,  where  they 
relate  to  Christ  and  his  Church.  Th 
prayers  in  the  Psalms,  pouied  out  unto 
God  in  a  variety  of  circumstances,  whilst 
they  express  the  mind  of  those  who 
wrote  them  under  the  Jewish  dispensa 
tion,  are  thus  wrell  suited  to  express  our 
feelings  under  the  Christian  dispensation 
You  cannot  have  better  materials  for 
prayer  than  the  Psalms  afford.     Do  you 
desire  to  confess  your  sins?   take  51st 
Psalm  :  to  praise  God  ?  take  the  103d  : 
to  pray  for  grace  and  strength  to  be 
taught  and  to  keep  God's  law  ?  take  the 
II 9th:   to  pray  for  the  Heathen?  take 
the  67th :  to  pray  for  the  church  ?  take 
the  122d.     The  more  we  know  of  prac- 


Inslructive  Psalms. 
The  characters  of  good  and  bad  men,  their 
luppiMH  and  misery — 1,  5,  7,  9,  10,  11,  12,  11, 
15,  17,  21,  25,  32,  31,  36,  37,  50,  52,  53,  58,  73, 

7:»,  si,    'jo  M|  no  110j  |2i  (go 

133. 

The  excellence  of  God's  law— 10,  110. 
Vanity  of  human  life— 30,  49,  00. 
Advice  t"  m.'ifristrates — 82,  101. 
Humility— 131. 

Prophetical  Psalms— %  10,  22,  40  45,  68,  72, 
87,  110,  118. 

Historical  Psalm*— 78,  105,  10*». 


tical  experimental  religion,  the  more  we 
shall  value  and  read  this  book. 

References  in  the  Psalms. 

ii,  1.  Acts  iv,  25,  26.— ii,  7.  Acts  xiii,  13 ; 
Heb.  i,  5,  and  v,  5. — viii,  4.  Heb.  ii,  6. — 
xvi,  10.  Acts  xiii,  35. — xviii,  49.  Rom.  xv, 
9. — xix,  4.  Rom.  x,  18. — xxii,  Matt,  xxvii ; 
Mark  xr. — xxxi,  5.  Luke  xxiii,  46. — xl,  6. 
Heb.  x,  5.—  xli,  9.  John  xiii,  18.— xliv,  22. 
Rom.  viii,  36. — xlv,  6.  Heb.  i,  8. — Ixviii, 
18.  Ephes.  iv,  7,  8.— lxix,  22,  23.  Rom.  xi, 
9,  10.— lxix,  25.  Acts  i,  20.—  lxxviii,  2. 
Matt,  xiii,  34.— xci,  11.  Matt,  iv,  6,  7.— xcv. 
Heb.  iii,  and  iv. — cix,  8.  Acts  i,  20. — cx,  1. 
Matt,  xxii,  44  ;  Luke  xx,  42. — cxvii,  1.  Rom. 
xv,  11. — cxviii,  22.  Matt,  xxi,  42;  Acts  iv, 
11 ;  Ephes.  ii,  20;  1  Pet.  ii,  4,  7. — exxxii,  5. 
Acts  ii,  30  ;  Acts  vii,46. 


The  Proverbs,  written  chiefly  by  Sol- 
omon, are  useful  practical  lessons  for  ev- 
ery day's  conduct,  in  short  sentences, 
that  can  be  easily  remembered.  Christ 
is  represented  under  the  name  of  Wis- 
dom. This  book  teaches  howT  to  walk 
daily  with  God.  A  pious  man  said,  when- 
ever he  was  in  a  difficulty  respecting  the 
path  of  duty,  his  practice  was,  to  read 
over  again  this  book,  and  it  gerierally 
suggested  something  that  was  useful,  in 
guiding  him  aright  through  the  intrica- 
cies of  life. 

References  in  Proverbs. 

iii,  11,  12.  Heb.  xii,  5,  6. — iii,  24.  James 
iv,  6  ;  1  Pet.  v.  5.— x,  12.  James  v,  20. — 
xi,  31.  1  Pet.  iv,  17,  18.— xvii,  27.  James 
,  19. — xx,  9.  1  John  i,  8. — xxiv,  23.  James 
ii,  1. — xxv,  6,  7.  Luke  xiv,  8,  10. — xxv,  21, 
22.    Rom.  xii,  20. — xxvii,  1.    James  iv,  13. 


Ecclesiastes,  supposed  to  have  been 
written  by  Solomon  at  the  close  of  his 
life,  is  the  book  of  his  repentance.  It 
shows  us  that  no  created  good  can  satisfy 
the  soul,  and  that  happiness  is  to  be  found 
in  God  alone.  No  one  ever  had  such  ad- 
vantages as  Solomon  for  proving  these 
truths,  and  lie  here,  as  a  penitent,  wise, 
and  faithful  preacher,  gives  us  the  con- 
clusions drawn  from  his  own  experience. 

Reference. — vii,  20.    Rom.  iii,  23. 

The  Song  of  Solomon-  This  book  is 
commonly  understood  to  represent  the 


2S 


SCRIPTURE  HELP. 


mutual  love  of  Christ  and  the  Church, 
under  the  well-known  and  endearing  fig- 
ure of  a  bridegroom  and  bride.  The 
bridegroom  is  considered  as  pointing  out 
Christ,  his  friends,  the  angels  and  minis- 
ters ;  the  bride,  the  Church  of  Christ, 
and  her  companions,  all  who  seek  to  be- 
long to  the  Church.  We  have  a  lively 
representation  of  the  spiritual  state  of 
Christ's  Church  in  this  world,  and  of  its 
various  experiences.  It  is  impossible 
that  a  natural  or  unconverted  man  should 
understand  this  book.  None  but  those 
who  can  truly  sa)*-  of  Christ,  this  is  my 
beloved,  and  this  is  my  friend,  are  quali- 
fied to  read  it  with  advantage. 

Similar  figures  are  used  in  Matt,  ix,  15, 
xxii,  2.  xxv,  1 — 11.  John  iii,  29.  2  Cor.  xi, 
2.  Ephes.  v,  23,  27.  Rev.  xix,  7,  9.  xxi,  2, 
9.  xxii,  17. 

References  in  the  song  of  Solomon. 

i,  4.  John  vi,  44. — iv,  7.  Ephes.  v,  27. — 
v,  2.  Rev.  iii,  20. — vii,  1.  Isa.  Iii,  7. — vii,  1. 
Ephes.  vi,  15. — viii,  11.  Isa.  v,  1^-7. — viii, 
11.  Matt,  xxi,  33.  43.— viii,  14.  Rev.  xxii, 
20. 


of  the  Saviour,  that  he  has  been  called 
the  fifth  evangelist :  he  describes  minute- 
ly his  birth,  ch.  vii,  14. — his  sufferings 
and  death,  ch.  liii. — his  kingdom  and  glo- 
ry, ch,  Iii,  liv. — between  7  and  800  years 
before  he  came  into  the  world.  He  fore- 
tells the  ruin  of  many  great  cities  and 
countries,  and  many  of  his  predictions 
respecting  these>  have  received  a  full  ac- 
complishment. 

References  in  Isaiah - 

i,  9.  Rom.  ix,  29. — vi,  9,  &c.  John  xii, 
40,  &c. — vii,  14.  Luke  i,  34. — viii,  14.  Luke 
ii,  34.— viii,  18.  Heb.  ii,  13.— ix,  1,  2.  Matt, 
iv,  16.— ix,  7.  Luke  i,  32,  33.— xi,  10. 
Rom.  xv,  12.— xiii,  10.  Matt,  xxiv,  29 ; 
Mark  xiii,  24. — xxi,  9.  Rev.  xviii,  2. — xxii, 
22.  Rev.  iii,  7.— xxv,  8.  1  Cor.  xv,  54.— 
xxviii,  11.  1  Cor.  xiv,  21. — xxviii,  16.  Rom. 
ix,  33. — xxix,  13.  Matt,  xv,  8. — xxxv,  5,  6. 
Matt,  xi,  45.— xl,  3.  Matt,  iii,  3.— xl,  6. 
1  Pet.  i.  24.— xiii,  1,  &c.  Matt,  xii,  18,  &c. 
— xlv,  9.  Rom.  ix,  20. — xlv,  23.  Rom.  xiv. 
11. — xlix,  6.  Acts  xiii,  47. — liii.  Matt, 
xxvi,  27.— liv,  1.  Gal.  iv,  27.— liv,  13.  John 
vi,  45.— lviii,  7.  Matt,  xxv,  35.— lix,  20. 
Rom.  11,  26.— Ixi,  1.  Luke  iv,  18.— lxiii,  1, 
2.  Rev.  xix,  13.—  lxv,  1.  Rom.  x,  20.— 
lxvi,  24.    Mark  9,  44. 


The  sixteen  following  books  are  pro- 
phetical, foretelling  things  to  come  to 
pass  after  the  books  were  written.  The 
first  four  are  called  the  greater,  and  the 
other  twelve  the  lesser  prophets.  The 
prophecies  relate  to  Jesus  Christ  and  the 
Christian  Church,  the  Jewish  nation  in 
particular,  and  the  several  other  nations 
and  empires  of  the  world,  as  they  were 
in  various  ways  connected  with  the 
Church  of  God.  The  language  of  the 
prophets  is  full  of  figures,  chiefly  bor- 
rowed from  nature.  The  sun,  moon,  and 
stars  are  often  used  to  represent  kings 
queens,  and  men  in  authority;  mountains 
and  hills,  kingdoms  and  cities ;  mar- 
riage, the  covenant  of  God ;  adultery, 
departure  from  God  to  idols.  Difficul- 
ties in  understanding  the  prophecies  arc 
either  owing  to  our  ignorance  of  history 
and  scripture,  or  because  the  prophecies 
are  yet  unfulfilled. 


I3aiah  prophesied  before  the  captivity, 
from  Uzziah  to  Hezekiah,  for  about  60 
years.     He  is  so  full  in  his  descriptions 


Jeremiah  prophesied  at  Jerusalem, 
near  the  time  of  the  captivity.  He  be- 
gan in  the  13th  year  of  Josiah,  and  con- 
tinued about  43  years.  He  foretells  the 
destruction  of  Jerusalem,  the  captivity 
of  the  people,  ch.  21,  &c.  and  yet  the 
ultimate  deliverance  of  the  Church  of 
God,  and  the  ruin  of  the  enemies  of  Ju- 
dah.  We  see  in  the  case  of  Jeremiah, 
what  treatment  the  people  of  God  meet 
with,  when  reproving  the  ungodly — we 
have  an  example  of  persevering  fidelity 
in  delivering  God's  message,  however 
unwelcome 

References  in  Jeremiah. 

ii,  21.  Matt,  xxi,  33;  Mark  xii,  1 ;  Luke 
xx,  9.— vi,  16.  Matt,  xi,  29.— ix,  23,  24.  1 
Cor.  i,  29,31. — xviii,  6.  Rom.  ix,  20. — xxxi, 
31,  &c.  Heb.  viii  j  8,  Szc.  Heb.  x,  16,  17. 
xxxi,  15.    Matt.  2,  17,  18. 


The  Lamentations  are  a  pathetic 
mourning  over  the  miseries  of  Judah. 
Jeremiah  met  with  nothing  but  ill  usage 


SCRIPTURE  HELP. 


29 


from  Judah,  yet  how  he  mourns  over 
their  afflictions.  He  returns  them  good 
for  evil.  Let  us  be  equally  well  affected, 
to  the  welfare  of  Sion.  The  3d  chapter 
will  be  particularly  useful  to  any  one  in 
great  trouble. 

Reference. — iii,  45.    1  Cor.  iv.  13. 


Ezekiel  wrote  his  prophecies  at  Baby- 
lon. He  began  in  the  5th  year  of  Jehoa- 
kim's  captivity,  and  continued  19  years. 
The  exact  agreement  of  the  prophecies 
of  Jeremiah  and  Ezekiel.  written  at  so 
great  a  distance  as  Babylon  from  Judea, 
must  have  struck  the  Jews.  He  com- 
forts the  people  of  God  with  promises  of 
the  future  glory  of  the  church,  under  the 
figure  of  a  new  temple.  How  awaken- 
ing the  calls  of  the  18th — how  inviting 
the  promises  of  the  36th  chapter.  May 
we  be  earnest  in  prayer,  that  we  may 
obey  the  calls  to  repentance,  and  partake 
of  the  promised  blessings. 

References  in  Ezekiel. 

i,  10.  Rev.  iv,  7. — ix,  4  Rev.  vii,  1,  3. — 
ix,  6.  1  Pet.  iv,  17.— xii,  22.  2  Pet.  iii,  4. 
xviii,  7.  Matt,  xxv,  35. — xxxviii,  1.  Rev. 
xx,  1. 


Daniel  prophesied  under  the  captivity. 
The  six  first  chapters  are  historical  and 
the  six  last  prophetical.  He  flourished 
from  the  third  year  of  Jehoakim,  king  of 
Judah,  to  the  third  of  Cyrus.  The 
prophecies  of  Daniel  relate  to  four  great 
empires  of  the  earth,  whose  rise  and 
fall  he  mentions,  ch.  2,  and  7 :  and  to 
the  period  of  the  Messiah's  appearance 
on  earth,  which  he  more  exactly  foretels 
than  any  other  prophet.  Hence  Christ 
was  generally  expected  at  that  time,  and 
the  Jews  have  here  an  insurmountable 
difficulty.  They  cannot  account  for  his 
not  coming  j  whilst  we  have  the  fullest 
evidence  that  he  actually  did  come  at  the 
precise  time  foretold.  Daniel  shows  that 
Christ  came  to  make  reconciliation  for 
Iniquity,  and  to  hrin^  in  everlasting 
righteousness,  and  then  tells  us,  thai 

Messiah  shall  be  cut  ofT  but  not  for 
hinwlf.  ch.  ix,  24—27.  He  also  shows 
u<  the  different   conditions  of  the  just 


and  unjust  at  their  resurrection,  ch-  xii, 
2,  3.  The  9th  chapter  contains  a  strik- 
ing confession  of  national  sins.  Pray  it 
over  when  you  pray  for  your  country. 

References  in  Daniel- 
vii,  10.    Rev.  5,  11.— ix,  27.    Matt,  xxiv, 
15. — xii,  7.    Rev.  x,  5. 


Hosea  prophesied  before  the  captivity 
for  about  80  years,  in  the  days  of  Jero- 
boam, the  2d  king  of  Israel,  and  of  Uz- 
ziah,  Jotham,  and  Ahaz,  kings  of  Judah. 
His  prophecies  chiefly  relate  to  the  ten 
tribes.  They  were  then  in  prosperity, 
but  their  sins  were  preparing  the  way 
for  their  ruin.  He  strongly  exhorts 
them  to  faith  and  repentance ;  convicts 
them  of  idolatry  under  the  figures  of 
adultery  and  whoredom  ;  and  denounces 
grievous  threatenings  against  them.  The 
6th  and  14th  chapters  contain  earnest 
invitations  to  all  sinners  to  return  to 
God,  and  encouraging  promises  to  those 
who  do  return.  Use  them  in  this  view 
for  yourself.* 

References  in  Hosea. 

i,  10,  11.  Rom.  ix,  25,  26.— ii,  23.  1 
Pet.  ii,  10.— vi,  6.  Matt,  ix,  13.— x,  8. 
Luke  xxii,  30.— x,  8.  Rev.  vi,  16.— xi,  1. 
Matt,  ii,  15. — xiii,  14.    1  Cor.  xv,  54,  &c. 


Joel  prophesied  before  the  captivity, 
in  the  days  of  Uzziah.  He  threatens 
the  desolation  of  the  land,  and  gives  a 
minute  description  of  a  plague  of  locusts, 
figurative  of  an  invading  army.  He 
calls  to  repentance  and  prayer,  to  which 
great  blessings  are  promised,  particular- 
larly  an  abundant  outpouring  of  the  spirit 
of  God. 


Cecil  says,  "In  reading  the  scriptures  we 
are  apt  to  think  God  further  removed  from  us 
than  from  the  persons  to  whom  he  spake  there- 
in. The  knowledge  of  God  w  ill  rectify  tins  er- 
ror—  as  if  God  could  be  farther  from  us  than 
from  them.  In  rVadinpr  the  Old  Testament  es- 
pecially, we  are  apt  to  think  that  the  things 
spoken  there,  in  the  prophet  Hosea  for  instan<  e, 
have  little  n  l;ition  to  us.  The  knowledge 
tamrht  !>y  experience  will  rectify  this  error,— 
as  if  religion  were  not  always  the  same  sort  of 
transaction  httween  God  and  the  s  ad." 


30 


SCRIPTURE  HELP. 


References  in  Joel. 

iii,  15.  Matt,  xxiv,  29  ,•  Mark  xiii,  24.— 
ii,  28,  32.  Acts  ii,  16,  21.— ii,  32.  Rom.  x, 
13,  16. 


Amos  prophesied  after  Joel,  in  the 
days  of  Uzziah.  He  dwells  on  the  many 
sins  of  Israel,  calls  them  to  repent,  fore- 
tells the  captivity ;  the  setting  up  of 
Christ's  kingdom  ;  and  the  restoration  of 
Israel.  How  long  God  bears  with  Is- 
rael, how  often  he  warns  them,  and  yet, 
when  they  continue  impenitent,  how 
surely  he  executes  his  threatenings. 
Let  us  take  heed. 

References  in  Amos. 

v,  26,  27.  Acts  vii,  42,  43.— ix,  11,  12. 
Acts  xv,  15,  16. 


Obadiah  prophesied  probably  about 
the  time  of  Jeremiah — He  foretells  the 
ruin  of  the  Edomites,  and  the  final  tri- 
umph of  Christ's  kingdom.  "  Christ 
must  reign  till  he  has  put  all  enemies 
under  his  feet."  Let  us  submit  to  him 
now. 

Reference. — 21.    Rev.  xi,  15. 

Jonah  lived  in  the  days  of  Jeroboam, 
son  of  Joash,  king  of  Israel-  Commis- 
sioned to  go  to  Nineveh  to  proclaim  its 
ruin;  instead  of  going  there  he  flees, 
through  fear,  to  Tarsus — is  cast  into  the 
sea  and  swallowed  by  a  fish — prays  and 
is  delivered.  Ninevah  repents  upon  his 
preaching,  at  which  Jonah  grieves.  See 
the  danger  of  disregarding  God's  com- 
mand— the  power  of  prayer  in  distress 
— the  selfishness,  pride,  and  perverseness 
of  man's  heart.  Jonah's  deliverance  is  a 
well  known  type  of  the  resurrection  of 
Jesus  Christ.  Use  Jonah's  prayer,  chap. 
2,  in  your  trouble. — See  Matt,  xii,  39, 
41.  and  xvi.  4.    Luke  xi,  30,  32. 


Micah  prophesied  in  the  days  of  Jo- 
tham,  Ahaz,  and  Hezekiah.  He  assisted 
Isaiah — he  foretells  the  destruction  of 
Samaria  and  Jerusalem — reproves  the 
sin  of  all  ranks — speaks  of  the  inefflca- 


cy  of  sacrifices  and  ordinances  without 
a  spiritual  mind  and  a  holy  life — men- 
tions Christ's  coming,  and  the  place  of 
his  birth,  chap,  v,  2.  See  again  the  evil 
of  sin — the  danger  of  self-righteousness, 
and  the  blessings  purchased  by  Christ. 

References  in  Micah. 

ii,  10.  Heb.  xiii.  13,  14.— iv,  7.  Luke  i, 
33.— v,  2.  Matt,  ii,  5,  6  ;  John  vii,  42.— vii. 
6.    Matt,  x,  35,  36. 


Nahdm  prophesied  in  the  days  of  Hez- 
ekiah  and  Manasses.  He  foretells,  in 
language  particularly  simple  and  sublime, 
the  fall  of  Ninevah,  which,  abusing 
God's  long  suffering,  is  finally  consigned 
to  destruction.  Not  even  the  ruins  of 
this  great  city  are  known.  How  dan- 
gerous it  is  to  trifle  with  the  forbeaiance 
of  the  Almighty.  His  enemies  are  des- 
troyed— his  church  stands  forever. 

Reference. — i,  15.    Rom.x,  15. 


Habakkuk  prophesied  in  the  days  of 
Manasses.  He  describes  the  sins  of  the 
Jews  and  Chaldeans,  and  the  mercy  of 
God  to  his  people.  He  points  out  the 
duty  of  living  by  faith,  chap,  ii,  1 — 4, 
and  concludes  with  showing  the  efficacy 
of  a  believer's  dependence  upon  God  as 
a  Saviour,  to  sweeten  the  worst  afflic- 
tions. May  we,  like  him,  be  enabled  to 
rejoice,  under  trials,  in  the  God  of  our 
salvation. 

References  in  Habakkuk. 

i,  5.  Acts  xiii,  40,  41. — ii,  3,  4.  Rom.  i, 
17. 


Zepheniah  prophesied  in  the  days  of 
Josiah,  king  of  Judah.  He  foretells  the 
Chaldean  invasion — the  ruin  of  the  en- 
emies of  the  Jews,  and  the  future 
prosperity  of  God's  church.  This 
church  will  triumph  at  last.  Happy  are 
they  who  are  members  of  it. 


Haggai  prophesied  after  the  return  of 
the  Jews  from  captivity.  To  encourage 
them  to  rebuild  the  temple,  he  foretells 


SCRIPTURE  HELP. 


31 


Christ's  coming  to  it.  Chap,  ii,  7 — 9. 
This  temple  is  a  figure  of  that  church  in 
which  the  Saviour  ever  dwells,  and  which 
shall  never  be  destroyed. 


ii 
14. 


References  in  Haggai. 
6,  7.    Heb.  xii,  26,  27.— ii,  9.    John  i, 


Zechariah  prophesied  shortly  after 
Haggai.  He  delivers  many  remarkable 
predictions  respecting  Christ  and  his  gos- 
pel. We  may  learn  also  from  this  book 
the  duty  of  seeking  the  welfare  of  the 
spiritual  temple,  the  church  of  Christ. 
He  gives  jjiany  animating  descriptions  of 
the  blessings  of  the  gospel ;  see  the  prom 
ises  of  a  fountain  for  sin  and  uncleanness. 
chap,  xiii,  the  spirit  of  grace  and  suppli 
cation,  faith  in  a  pierced  Saviour,  and 
deep  repentance,  chap.  xii. 

References  in  Zechariah. 

ix,  9.  Matt,  xxi,  4,  5;  John  xii,  14,  16.— 
xi,  12,  13.  Matt,  xivii,  7,  10.— xii,  10 
John  xix,  34,  37. — xii,  10.  Rev.  i,  7. — xiii, 
7.    Matt,  xxvi,  3.— xiii,  7.    Mark  xiv.  27 


Malacbi  prophesied  after  Zechariah. 
He  foretells  the  ministry  of  John  the 
Baptist,  and  the  speedy  coming  of  the 
Messiah.  Chap,  iii,  1.  The  nearer  this 
approaches,  the  more  clearly  the  light 
shines.  What  advantages  we  have  in  the 
full  blaze  of  gospel  light.  O  may  we  duly 
improve  them,  lest  they  rise  up  in  judg- 
ment against  us. 

References  in  Malachi. 

iii,  1.  Matt,  xi,  10;  Mark  i,  2. — iii,  1. 
Luke  vii,  27.— iv,  5,  6.  Matt,  xrii,  10,  12. 
ir,5,  6.    Mark  ix,  11,  12;  Luke  i,  16,  17. 


A  living  prelate  gives  us  the  following 
clear  and  concise  account  of  the  history 
of  the  Jews,  from  the  time  of  their  cap- 
tivity to  the  time  of  Christ  ;  forming  a 
connexion  between  the  old  and  new 
testament  history. 

"  The  Jews  had  many  revolutions  of 
peace  and  war,  and  some  changes  in  the 
mode  of  their  government,  from  the  time 
of  their  return  from  the  Babylonian  cap- 


tivity, to  their  complete  subjection  to  the 
Romans  ;  but  their  sacerdotal  (or  priestly) 
government,  as  it  is  sometimes  called, 
continued   with  but  little,  interruption 
through  this  whole  space  of  about  600 
years.    Having  returned  into  their  own 
country  under  the  sanction  and  authority 
of  Cyrus,  they  acknowledged  the  sove- 
reignty of  the  kings  of  Persia,  till  that 
empire   was  overturned  by  Alexander 
the  Great  (according  to  Dean  Piideaux, 
B.  C.  330.)    They  then  became  subject 
to  his  successors,  first  in  Egypt,  after- 
wards in  Syria,  till  having  been  deprived 
of  their  civil  and  religious  liberties  for 
three  years  and  a  half,  by  Antiochus 
Epiphanes,  (B.  C.  168,)  they  were  res- 
tored both  to  the  exercise  of  their  religion 
and  to  their  ancient  independence,  by  the 
piety  and  bravery  of  Mattathias  and  his 
descendants,  (B.  C  165.)    Under  these 
Macabean  princes  they  became  an  entiiely 
free  state,  supported  by  good  troops, 
strong  garrisons,  and  alliances,  not  only 
with  neighboring  powers,  but  with  re- 
mote kingdoms,  even  Rome  itself.  This 
glory  of  the  Jews  was  but  of  short  dura- 
tion :  for,  though  the  decline  of  the  king- 
doms of  Egypt  and  Syria  prevented  their 
interference  in  the  affairs  of  other  states, 
yet  the  entire  ruin  of  these  two  king- 
doms, by  the  great  accession  of  power 
which  it  brought  to  the  Romans,  paved 
the  way  for  the  destruction  of  the  Jew- 
ish commonwealth.    Pompey  compelled 
the  Jews  to  submit  to  the  arms  of  Rome, 
(B.  C.  63  ;)  and  from  that  time  their 
country  was  tributary  to  the  Romans,  al- 
though it  was  still  governed  by  Macca- 
bean  princes.     The  last  of  that  family 
was  conquered  and  deposed  by  Herod 
the  Great,  an  Idumean  by  birth,  but  of 
the  Jewish  religion,  (B.  C.  37.)  who  had 
been  appointed  king  of  the  Jews  by  the 
Romans,  and  enjoyed  a  long  reign  over 
the  whole  of  Palestine,  in  the  course  of 
which  he  greatly   diminished  the  civil 
power  of  the  high  priests.    He  was  suc- 
ceeded in  the  government  of  the  greater 
pait  of  Palestine  by  his  son  Archelaus, 
(B.  C.  3,)  whose  misconduct  caused  Au- 
gustus to  banish  him,  and  to  reduce  his 
dominion   into  the   form  of  a  Roman 
province,  (A.  C.  8.)     And  thus  it  ap- 


pears, that  with   the  exception  of  the 


32 


SCRIPTURE  HELP. 


short  predicted  period  of  Antiochus 
Epiphahes,  the  kingdom  of  Judah,  for 
some  time  independent,  but  generally 
tributary,  continued  to  enjoy  its  own  re- 
ligion and  the  form  of  its  civil  govern- 
ment till  after  the  birth  of  the  Messiah." 

In  general  the  Jews  were  never  so 
faithful  to  God,  as  immediately  after 
their  return  from  captivity.  We  never 
hear  of  idolatry  being  set  up  again  by 
them.  Plenty  was  soon  seen ;  and  there 
was  profound  peace  and  tranquility  for 
nearly  300  years,  from  Nehemiah  to  the 
Maccabees.  Hence  the  glowing  descrip- 
tion of  this  time  in  the  prophets  ;  though 
it  will  receive  its  full  accomplishment 
only  in  Messiah's  reign. 


The  Gospels.  The  word  gospel  signi- 
nifies  glad  tidings — good  news  ;  and  can 
there  be  better  news  to  sinful  man,  than 
to  be  informed  that  "  Jesus  Christ  came 
into  the  world  to  save  sinners  :"  or  to  lost 
man,  than  to  learn  that  he  came  "  to  seek 
and  to  save  that  which  was  lost."  Here 
we  see  how  all  that  was  foretold  of  the 
Messiah  was  exactly  accomplished. 
There  are  four  histories  of  Christ,  writ- 
ten at  different  periods  and  by  different 
persons,  yet  all  agreeing  together.  The 
great  end  of  all  is,  to  shew  us  Jesus 
Christ,  the  salvation  he  has  procured  for 
us,  and  the  example  he  has  left  us.  He 
is  perfect  God  and  perfect  man  ;  "  the 
same  yesterday,  to  day,  and  forever."  All 
the  compassion  he  manifested,  and  all  the 
relief  he  afforded  to  the  bodies  of  men,  is 
but  a  shadow  of  what  he  is  ever  ready 
to  do  for  our  souls.  All  the  instructions 
that  he  gave  on  earth,  show  how  willing 
he  is  now  to  guide  his  people  into  the  way 
oftruth.  All  the  miracles  show  his  power 
to  help  us  in  the  worst  distress. — By  faith 
go  to  this  Saviour  ;  he  will  give  you  his 
spirit,  and  you  will  be  blessed  in  him, 
both  in  time  and  through  eternity.  He 
has  also  left  us  "  an  example,  that  we 
should  follow  his  steps."  We  should  en- 
deavor to  be  like-minded  with  Christ.* 


•  This  is  a  very  important  point  to  be  attend- 
ed to  in  reading  the  gospels,  and,  to  assist  you 
in  this  respect,  I  subjoin  some  particulars  in 
him  which  we  should  imitate. 


The  gospel  also  makes  known  the 
great  work  of  the  Holy  Spirit,  who 
creates  our  hearts  anew,  and  puts  us  in 
possession  of  the  promised  blessings. 
The  gospel  dispensation  is  peculiarly  the 
ministration  of  the  spirit. 

Matthew  was  a  publican,  which  means 
a  collector  of  taxes.  Christ  called  him 
to  be  one  of  his  apostles,  and  he  remain- 
ed constantly  with  him.  It  was  proba- 
bly about  eight  years  after  Christ's  death 
that  Matthew  wrote  his  gospel.  He  con- 
tinually refers  to  the  old  testament.  He, 
having  accompanied  Christ  in  his  jour- 
neyings  and  miracles,  is  considered  as 
having  written  in  exact  order  of  time. 

Mark's  gospel  is  suppose*  to  have 
been  written  under  the  inspection  of  the 
apostle  Peter,  at  the  request  of  the  Chris- 
tians at  Rome.  He  records  many  of  the 
same  facts  as  Matthew,  with  some  addi- 
tional occurrences.     Mark  was  a  Jew 


1.  His  early  piety,  Luke  ii,  46,  47. 

2.  His  obedience  to  his  earthly  parents, 
Luke  ii.  51. 

3.  His  unwearied  diligence  in  doing  good, 
Acts  x,  38. 

4.  His  humility  and  lowliness  of  mind, 
Matt,  xi,  29.  His  self-denial,  Phil,  ii,  7,  8. 
His  contentment  in  a  mean  condition  in  this 
world,  Luke  ix,  5—8.  Phil.  iv.  11.  He  sub- 
mitted to  be  a  carpenter,  Mark  vi.  3. 

5.  His  frequent  and  long-continued  private 
prayer,  Mark  i,  35.  Luke  vi,  12.  Matt,  xiv, 
23.  Luke  ix,  18.  His  faith  in  prayer,  John 
xi,  42. 

6.  His  frequent  praise  and  thanksgiving, 
Matt,  xi,  25.  John  xi,  41. 

7.  His  compassion  towards  the  miserable 
and  distressed,  Matt,  xx,  34. 

8.  His  edifying  and  useful  discourse,  Luke 
xiv.  7.  xxiv,  13. 

9.  His  kind  and  condescending  behavior, 
Matt,  xi,  19.  Luke  v.  29. 

10.  His  patience  under  sufferings  and  re- 
proaches, lPet.  ii.  23.  His  readiness  to  forgive 
injuries,  Luke  xxiii,  34 — Luke  iv,  54,  56. 

11.  His  laying  to  heart  the  sins,  as  well  as 
the  sufferings  of  others,  Mark  iii,  5. 

12.  His  zeal  for  the  public  worship  of  God, 
John  ii,  17.  Luke  iv,  16. 

13.  His  cheerful  submission  to  his  Heaven- 
ly Fathers  will,  Matt,  xxvi,  39. 

14.  His  love  and  practice  of  universal  holi- 
ness, John  iv,34. 

15.  His  subjection  to  government,  Matt, 
xxii,  21.— Matt,  xvii,  27. 

16.  His  victory  over  temptation,  Matt,  iv, 
,1,10. 


SCRIPTURE  HELP. 


33 


living  in  Judea,  and  is  considered  as  hav- 
ing written  nearly  in  the  order  of  time. 
He  is  called  Marcus,  1  Pet.  v,  13. 

Lcke  was  a  physician,  and  is  supposed 
to  have  written  his  gospel  while  travel- 
ling with  St.  Paul.  His  history  is  more 
full  than  the  others.  Luke  having  lived 
in  Antioch,  and  not  having  himself  seen 
the  events  he  describes,  is  supposed  to 
have  little  regard  to  the  order  of  time  in 
his  account  of  Christ's  ministry.  It  is 
evident  that  he  was  almost  a  constant 
companion  of  St.  Paul :  Acts  xvi,  10. 
xxviii,  1,  2.  xxvii,  7—10.  Col.  iv,  14. 
2  Tim.  iv,  11.    Philem.  24. 

John  was  the  beloved  disciple  of  Christ, 
and  wrote  his  gospel  last  of  all,  to  add 
many  of  our  Lord's  discourses  not  in- 
cluded in  the  other  gospels,  and  to  con- 
fute several  heresies  then  springing  up 
respecting  the  person  of  Christ,  whom 
he  proves  in  the  plainest  manner,  to  be 
both  God  and  man.  John  having  been 
one  of  the  Apostles,  writes  in  the  order 
of  time,  but  with  a  view  however  of  re- 
folding some  very  remarkable  particu- 
lars. 

The  Book  of  the  Acts  of  the  Apos- 
tlks  was  written  by  Luke,  and  contains 
the  history  of  the  Church  for  about  30 
years  after  Christ's  death.  We  see  the 
evident  blessing  of  God  upon  the  gospel 
in  its  progress  through  the  world,  al- 
though superstition  and  idolatry  were  ev- 
ery where  established,  and  Christianity 
was  generally  opposed  and  persecuted. 
A  thorough  knowledge  of  this  book  will 
throw  much  light  upon  the  following 
epistles.  We  here  see  the  beginning  of 
a  new  day  in  the  Church  of  God — that 
Church  which  consists  of  a  people  dis- 
tinct from  the  world — distinct  from  nom- 
inal or  professing  Christians — a  people 
converted  by  the  work  of  the  Holy  Spirit 
upon  their  hearts.  These  have  ever  felt 
and  owned  themselves  lost,  and  undone 
sinners,  and  have  found  themselves  com- 
forted and  refreshed  with  divine  peace, 
through  faith,  in  the  righteousness  and 
salvation  of  Christ.  They  have  obtained 
a  new  heart  and  a  new  spirit,  have  en- 
joyed communion  with  the  Saviour,  and 
through  a  spiritual  union  with  him,  have 
received  strength  to  overcome  sin.  They 
have  lived  in  hxrh  spiritually — Have  fol- 


lowed his  example — had  their  conversa- 
tion in  heaven,  and  though  despised  and 
ill-treated  by  the  world,  yet  they  have 
returned  good  for  evil,  blessings  for 
curses,  prayers  for  persecutions,  and 
kindness  for  injuries. — These  are  the  real 
friends  of  mankind,  the  people  of  God, 
the  Church  of  Christ* 


*  It  is  generally  agreed  that  the  first  ages  of 
the  Church  of  Christ  were  the  purest,  and  that 
the  character  and  conduct  of  the  primitive 
Christians  form  a  model  for  our  lives.  The  fol- 
lowing- outline  of  some  particulars  recorded  of 
them,  may  help  to  show  us  what  is  the  real  re- 
ligion of  the  gospel. 

1.  Dispositions  towards  God  and  Christ. 
Deep  impressions  of  their  sinfulness  and  danger 
at  the  time  of  their  conversion,  Acts  ii,  37 ;  ix, 
6;  xvi,  29,  30;  and  a  complete  and  entire 
chancre  afterwards,  1  Cor.  vi,  9,  11.  Ephes.  ii, 
5,  6.  Faith  in  Christ,  Col.  i,  3.  1  Thess.  i,  3. 
2  Thess.  i,  3.  Fear  of  God,  Acts  ix,  31.  Love 
of  God,  Rom.  v,  5.  Hope  in  God,  1  Thess.  i,  3. 
Peace  with  God,  Rom.  v,  1.  Joy  in  God,  Rom. 
v,  11.  Thankfulness  to  God,  Acts  ii, -47.  Ephes. 
v,  19. 

2.  Attention  to  the  ordinances  of  God  and  the 
means  of  Grace.  Joy  and  reverence  in  receiv- 
ing the  gospel,  Acts  iii,  41,  4G,  47 ;  viii,  8.  1 
Thess.  ii,  13.  Baptism,  Acts  ii,  41.  xviii,  8. 
Diligent  study  of  the  scriptures,  Acts  xvi,  11. 
Frequent  receiving  the  Lord's  Supper,  Acts  ii, 
16.  1  Cor.  xi,  26.  Private  devotion,  Acts  x,  9  ; 
ii,  42.  Social  Prayer,  Acts  xvi,  25.  Public 
worship,  Acts  iii,  1  ;  xx,  7.  Early  in  the  morn- 
ing, Acts  xii,  12 ;  and  late  at  night,  Acts  xx,  7. 
Prayers  for  their  enemies,  Acts  \  ii,  60. 

3.  Tempers  and  conduct  towards  others.  Es- 
teem of  their  ministers,  Gal.  iv,  14.  Acts  xx, 
38.  Prayers  for  them,  Acts  xii,  5.  Care  of  them, 
Phil.  12,  25;  iv,  10—18;  and  the  love  of  the 
ministers  of  their  people,  2  Cor.  vi,  11.  Love 

to  all  the  brethren,  1  Thess.  iv,  !>,  10.  Ephes.  i, 
15.  Heb.  xiii,  1.  I  Pet.  i,  22;  and  charity  in 
relieving  the  necessities  of  those  in  want,  Acts 
xi,  29.  Rom.  xv,  26.  1  Cor.  xvi,  1.  2  Cor. 
viii,  2,  3.  Philem.  7.  3  John  6.  Acts  ii,  45. 
2  Thess.  i,  3.  Great  unanimity  and  union,  Acts 
iv,  32.  Diligence  in  spreading  religion,  Acts 
viii,  34.  Liberality  and  hounty,  Acts  iv,  31;  ii, 
45.  Separation  from  the  wicked,  1  Cor.  v,  11. 
2  Thess.  iii,  6—14. 

4.  Conduct  as  it  respected  tlicmsclrcs.  So- 
ber deportment,  1  Pet.  iv,  I.  Deep  humility 
and  thorough  conviction  of  their  own  sinfulness, 
Kplu  s.  iii,  8.  1  Tim  i,  13,15,  16.  Rom.  vii. 
Patience  and  j<>y  in  affliction^  2  Thess.  i,  4. 
Heb.  x,  34.  Acts  xiii,  52.  Rom.  v,  3,  Wil- 
Ungness  t«>  die,  and  Joy  in  tho  prospect  of  eter- 
nity, Philem.  i,  23. 

5.  Suffering!  fit  Christ's  sake.  Acts  v,  10; 
vii,  58]    viiii  L|   xii,  2;    xiii, 50;  xiv,22;  x\i, 

23.   2  These,  i,  4 
This  lovely  picture  might  hare  been  extended, 

l>ut  the  a!x>\e  will  suffice.     Pints  then-  were  in- 


34 


SCRIPTURE  HELP. 


The  Epistles  are  letters  which  were 
written  and  sent  by  the  apostles  to  the 
churches  of  Christ,  or  to  particular  per- 
sons. Jesus  said  to  his  disciples  before 
his  death,  I  have  many  things  to  say  un- 
to you,  but  ye  cannot  beai  them  now- 
Indeed,  many  of  the  peculiar  glories,  du- 
ties, and  blessings  of  Christianity,  were 
so  connected  with,  and  dependent  upon 
the  death,  resurrection,  and  ascension  of 
Jesus  Christ,  that  they  evidently  could 
not  be  generally  declared  till  the  facts 
had  taken  place.  After  the  resurrection 
of  Christ,  the  distinguishing  doctrines  of 
the  gospel  were  revealed  to  the  Apostles, 
and  by  them  to  the  world,  plainly  and 
distinctly.  Christ  told  his  disciples  that 
he  would  send  the  Holy  Spirit  unto  them, 
and  he  added,  "he  shall  take  of  mine 
and  show  it  unto  you."  John  xvi,  15. 
The  Epistles  more  fully  display  the  doc- 
trines of  grace  and  the  mysteries  of  god- 
liness. They  speak  continually  of  Christ, 
and  their  great  end  seems  to  be  to  mag- 
nify his  person,  his  salvation,  and  his 
glory. 

St.  Paul  sometimes  seems  to  wander 
from  his  subject,  but  it  is  only  like  the 
winding  of  a  noble  stream,  which  does 
not  flow  in  a  direct  line  to  the  ocean,  but 
sometimes  seems  even  to  turn  back :  yet 
thus  it  fertilizes  the  country,  and  obtains 
fresh  supplies  of  strength  to  pursue  its 
course. 

In  order  to  obtain  a  general  view  of 
an  epistle,  Franck  advises,  "to  read  it 
as  a  letter  from  a  friend  three  or  four 
times  over,  without  interruption,  until  you 
fully  apprehend  the  meaning,  and  the 
subject  of  the  whole  becomes  clear.  In 
fact  it  should  be  perused,  as  it  may  be 
supposed  the  epistles  which  Paul  ad- 
dressed to  the  Corinthians  were  perused 
by  them — frequently  ;  not  with  many  in- 
terruptions ;  not  by  chapters ;  but  the 


deed,  but  it  may  be  safely  said,  this  was  the 
general  character  of  the  first  Christians.  They 
were  the  glory  of  their  ministers,  who  could  ap- 
peal to  the  lives  of  Christians  for  the  excellency 
of  the  gospel. 

For  a  further  account  of  this  Church  see  Mil- 
ner's  admirable  History  of  the  Church  of  Christ, 
in  five  vols.  8vo.  a  most  interesting  and  truly 
valuable  book. 


whole  read  at  once,  until  they  perfectly 
understood  the  Apostle's  mind." 

Romans.  This  epistle  was  written  to 
Christians  whom  the  apostle  had  not  yet 
seen,  who  lived  at  Rome,  which  was  then 
the  capital  or  chief  city  of  the  whole 
world.  It  contains  a  statement  of  the 
doctrines  of  the  gospel,  in  regular  order. 
The  ground  work,  or  first  principles  of 
the  gospel,  are  given  in  the  first  five 
chapters  ;  the  blessed  fruits  arising  from 
an  experimental  knowledge  of  those 
principles  are  displayed,  in  the  privileges 
enumerated  in  the  six  following  chapters, 
and  in  the  precepts  or  moral  duties  of 
the  five  last.  St.  Paul  shows  that  all 
mankind  are  guilty  before  God  :  and  that 
the  only  way  to  be  justified  or  accounted 
righteous  in  his  sight,  to  obtain  pardon, 
and  a  title  to  eternal  life,  is  by  believing 
with  the  heart  in  Jesus  Christ.  Not  that 
faith  merits  salvation,  but  it  has  pleased 
God  to  appoint  faith  as  the  means,  that 
salvation  might  be  altogether  through 
grace.  He  proves  these  doctrines  by  va- 
rious arguments,  and  from  the  example 
of  Abraham,  and  then  shows  their  prac- 
tical tendency.  No  part  of  scripture 
ought  to  be  more  thoroughly  read,  mark- 
ed, learned,  and  inwardly  digested.  It  is 
in  entire  opposition  to  all  ideas  of  salva- 
tion by  our  own  works,  either  in  whole 
or  in  part.  It  sets  before  us  free  re- 
demption, justification,  and  salvation  in 
Christ  Jesus  alone,  and  yet  shows  us  that 
the  people  of  Christ  will  be  a  peculiar 
people,  zealous  of  good  works. 

I.  Corinthians.  Corinth  was  a  large 
and  wealthy  city  in  Greece.  Few  church- 
es were  more  blessed  with  miraculous 
gifts  than  that  of  Corinth  :  but  these  gifts 
becoming  occasions  of  pride,  no  church 
was  so  corrupt.  Paul  stayed  here  nearly 
two  years.  Acts  xviii,  9,  10. — He  wrote 
this  epistle  to  correct  abuses,  and  give 
advice  in  some  particular  cases  which 
had  been  submitted  to  him.  We  need 
not  wonder  at  their  being  scandals  and 
divisions  in  our  day,  since  they  existed 
even  in  the  time  of  the  apostles.  Learn 
from  this  epistle  the  difference  between 
gifts  and  grace,  and  not  be  discouraged 
at  the  want  of  the  former,  if  you  have 
the  latter,  which  is  infinitely  more  need- 
ful and  valuable.     Notice  the  admirable 


SCRIPTURE  HELP. 


35 


description  of  Christian  love  in  the  13th 
chapter,  and  of  the  resurrection  of  the 
righteous  in  the  15th. 

II.  Corinthians.  St.  Paul  here  de- 
fends himself  from  charges  made  against 
him,  exhorts  to  reformation  and  threat- 
ens the  impenitent.  If  Paul  was  unjust- 
ly reproached,  why  should  Christians  ex- 
pect to  escape  reproach  now ;  let  us  be 
more  careful  not  to  deserve  censure,  than 
to  avoid  it.  Observe  and  imitate  Paul's 
prudent  and  zealous  measures  in  effecting 
a  reformation.  What  he  says  of  the 
love  of  Christ,  of  the  new  creature,  and 
of  God's  beseeching  sinners  to  be  xecon- 
ciled  to  himself,  in  the  5th  chapter,  is 
particularly  important. 

Galatians.  Galatia  was  a  province  in 
Lower  Asia.  Paul  here  writes  against 
false  teachers,  who  mingled  the  Mosaic 
law  and  the  gospel,  as  if  men  could  not 
be  saved  by  faith  in  Christ,  without  be- 
ing circumcised  and  obeying  the  Jewish 
law,  thus  representing  Christ  as  insuffi- 
cient to  save  those  who  trusted  in  him. 
Man  has  always  been  prone  to  think  that 
he  may  be  saved  partly  by  works  of  one 
kind  or  other,  but  Christ,  and  Christ 
alone,  is  the  only  and  complete  Saviour 
of  sinners,  redeeming  those  who  apply  to 
him  both  from  the  guilt  and  power  of 
their  sins.  St.  Paul  proves  in  various 
ways,  that  we  are  justified  by  faith  alone, 
without  the  deeds  of  the  law.  In  the 
two  last  chapters  he  exhorts  the  Gala- 
lians  to  be  fruitful  in  good  works.  Real 
faith  ever  worketh  by  love. 

Kphesians.  Ephcsus  was  the  chief 
city  of  Lower  Asia.  This  epistle  breathes 
nothing  but  affection.  This  church  was 
evidently  in  a  happy  stale,  and  in  ad- 
dressing it,  St.  Paul  could  pour  out  his 
whole  heart.  The  first  three  chapters  of 
this  interesting  epistle  contain  the  doc- 
trines, and  the  last  three  the  practice  of 
the  gospel. — The  order  in  which  doctrine 
and  practice  arc  delivered,  and  the  con- 
nexion between  both  arc;  instructive. 

PBILIPPIAM8.  Philippi  was  a  consider- 
able city  of  Macedonia,  and  this  church 
in  a  happy  state  of  piety,  and  did  not 
need  reproof  The  epistle  was  written 
to  encourage  them  to  walk  worthy  of 
the  gospel ;  to  warn  them  against  false 
teachers,  to  exhort  them  to  press  forward, 


and  to  express  his  regard  for  their  wel- 
fare. It  shows  the  strong  love  which 
subsisted  between  ministers  and  people, 
in  the  first  ages,  and  the  blessed  effects 
which  the  gospel  produces,  when  cor- 
dially received. 

Colossians.  Colosse  was  a  great  city 
in  Asia.  The  two  first  chapters  of  this 
epistle  are  doctrinal,  the  two  last  prac- 
tical. This  church  likewise  was  in  a 
flourishing  condition.  The  epistle  sets 
forth  the  glory  of  the  Saviour  ;  the  com- 
pleteness of  his  salvation  and  the  fruits 
of  faith. 

h  Thessalonians.  Thessalonica  was 
the  chief  city  of  Macedonia.  Probably 
this  was  the  first  epistle  which  Paul 
wrote.  Though  this  church  was  only 
just  raised,  and  much  persecuted,  it  was 
in  an  excellent  state. — Paul  highly  com- 
mends them,  exhorts  them  to  persever- 
ance in  holiness,  and  tells  them  of  Christ's 
coming.  Do  we  resemble  these  first 
Christians  ? 

II.  Thessalonians.  This  seems  to 
have  been  written  to  comfort  them  in 
tribulation,  and  to  guard  against  the  mis- 
takes into  which  some  had  fallen,  as  if 
the  day  of  judgment  was  close  at  hand, 
and  to  warn  those  who  neglected  their 
business  and  employments  on  this  ac- 
count. The  second  chapter  appears  to 
contain  a  very  striking  prophecy  of  po- 
pery, under  the  characters  of  the  man  of 
sin  and  the  mystery  of  iniquity. 

I.  Timothy.  Timothy  was  converted 
under  Paul's  ministry  ;  and  after  labour- 
ing some  time  with  him,  was  appointed 
over  the  church  at  Ephesus.  This  epis- 
tle was  written  to  assist  Timothy  in  the 
duty  of  watching  over  that  chuich,  and 
it  is  useful  for  the  direction  of  ministers 
in  the  discharge  of  their  office,  to  the 
end  of  time.  He  foretells  future  aposla- 
cics,  and  exactly  describes  what  we  have 
since  seen  in  popery  ;  eh.  iv,  1 — 4.  See 
in  Paul's  example,  what  truly  humble 
views  of  themselves  real  believers  have, 
and  examine  your  own  heart. 

II.  Timothy.  This  was  probably  writ- 
ten near  the  close  of  Paul's  life;  and 
consists  of  exhortations  to  animate  Tim- 
othy to  endure  persecutions  with  cour- 
age, and  to  caution  him  against  false 
t©achers.     It  describes  in  very  striking 


SCRIPTURE  HELP. 


language,  ch.  iii,  1 — 5,  that  general  cor- 
ruption of  Christianity,  which  we  see 
every  where  around  us  in  the  characters 
of  persons  who  profess  a  religion,  they 
neither  truly  believe,  nor  faithfully  prac- 
tise. 

Titus  was  converted  under  Paul's  min- 
istry, and  after  accompanying  him  some 
time  was  left  at  Crete,  an  island  which  is 
now  called  Candia.  Paul  here  gives  im- 
portant and  truly  excellent  advice  to 
ministers,  respecting  the  instruction  and 
regulation  of  the  church.  We  have  here 
in  a  very  few  words  a  summary  of  the 
whole  gospel,  ch.  ii,  11 — 14;  and  again, 
ch.  iii,  4 — 8. 

Philemon  was  a  Christian  of  some  em- 
inence at  Colosse.  Onesimus  his  slave 
had  run  away,  and  afterwards  was  con- 
verted by  the  preaching  of  Paul,  who 
sent  him  back  to  his  master,  with  this 
truly  kind  and  persuasive  letter ;  what 
lessons  it  affords,  and  what  a  pattern  it 
exhibits  both  to  master  and  servant. 

Hebrews.  This  epistle,  generally  con- 
sidered to  have  been  written  by  Paul,  is 
intended  to  prove  that  the  gospel  plan 
of  salvation  was  prefigured  and  foretold 
in  the  old  testament ;  and  that  those  who 
believed  the  latter,  ought  on  that  account 
to  receive  the  former,  and  give  up  the 
shadow  for  the  substance.  He  shows  the 
superiority  of  Christ  and  the  gospel 
Church.  The  beginning  of  this  book 
(especially  if  you  consult  the  references 
to  the  other  scriptures)  is  a  most  striking 
testimony  to  the  divinity  of  Christ.  In 
chap,  viii,  he  explains  the  difference  be- 
tween the  Jewish  covenant  made  at  Mount 
Sinai,  and  the  gospel  covenant ;  and  in 
chap,  xi,  he  displays  the  admirable  nature 
and  effects  of  true  faith,  in  many  exam- 
ples of  the  old  testament  saints.  Olhat 
we  may  obtain  like  precious  faith  with 
them. 

James  wrote  his  epistle  a  short  time 
before  his  martyrdom.  The  converted 
Jews  seem  to  have  been  in  a  low  state  ; 
they  were  hearers  and  not  doers  of  the 
word.  St.  Paul's  doctrine  of  free  justi- 
fication, was  perverted  and  made  an  ex- 
cuse for  sin.  This  epistle  was  designed 
to  correct  these  evils,  and  also  to  comfort 
sufferers  under  the  cross.  He  here  shows 
the  chief  practical  errors  of  mere  pro- 


fessors. Paul  proves,  against  the  self- 
righteous,  that  man  is  saved  by  faith ; 
and  James  proves,  against  the  licentious, 
that  the  faith  which  saves  will  ever  lead 
men  to  obey  God,  and  produce  good 
works.  They  both  bring  the  same  ex- 
ample of  Abraham.  Where  James  speaks 
of  justification  by  works,  he  does  not 
mean  that  works  are  the  cause  of  our  be- 
ing justified,  but  the  effects  invariably 
connected  with  it.  Good  works  pro- 
ceeding from  faith,  show  that  we  are  jus- 
tified, and  are  also  a  test,  by  which  we 
may  judge  ourselves,  as  to  the  reality  and 
strength  of  our  faith. 

I.  Peter.  This  epistle  was  written  to 
the  Christians  in  the  different  provinces 
of  Asia  Minor.  The  churches  in  that 
country  were  chiefly  founded  by  St.  Paul. 
The  epistle  was  perhaps  more  particular- 
ly intended  for  the  use  of  the  Jewish 
converts,  and  designed  to  edify  and  com- 
fort them  in  their  afflictions.  The  great 
doctrines  of  the  gospel  are  here  sweetly 
and  practically  applied.  The  relative 
duties  are  also  pointed  out  and  explained.* 

II.  Peter,  was  written  shortly  before 
the  apostle's  death,  to  warn  believers 
against  false  prophets,  who  perverted  the 
gospel ;  and  to  exhort  them  not  only  to 
stand  fast  in  the  truth,  but  also  to  grow 
in  giace. 

I.  John,  was  written  by  him  when  full 
of  years,  after  the  death  of  the  other 
apostles.  Heresies  of  various  kinds  be- 
gan to  abound.  Some  denied  the  god- 
head of  Christ,  and  some  his  proper 
manhood.  John  here  adapts  his  instruc- 
tions to  the  exigencies  of  the  times.  He 
dwells  much  on  Christ,  as  God  manifes- 
ted in  the  flesh,  on  the  love  of  God,  and 
on  brotherly  love.  Here  are  marks  and 
signs  continually  mentioned,  whereby  we 
may  judge  whether  we  are  real  Chris- 
tians. Let  us  try  and  examine  ourselves 
by  these  marks. 

II.  John,  was  written  to  some  lady  of 
rank  and  piety,  to  encourage  her  to  per- 
severe in  the  truth  and  love  of  God,  and 


*  I  cannot  but  refer  such  of  my  readers,  oft 
can  obtain  it,  to  Leighton's  valuable  coiniueii- 
tary  on  this  epistle.  One  person  truly  says, 
"There  is  ;i  spirit  in  Archbishop  Leighton  T 
never  met  with  in  any  human  writings,  nor  can 
I  read  many  lines  in  them  without  being1  moved." 


SCRIPTURE  HELP. 


37 


to  exhort  her  to  beware  of  those  heretics  allusions  to  the  temple  at  Jerusalem  and 
who  denied  the  incarnation  of  Christ.     j  its  services,  and  to  the  priests  and  sacri- 

III.  John,  was  written  to  Gaius,  a  man  i flees.  Here,  indeed,  are  shallows  in 
of  great  wealth,  piety,  and  hospitality,! which  the  lamb  may  wade,  and  depths 
to  request  him  to  help  forward  some  mis-  in  which  the  elephant  may  swim.  The 
sions  among  the  Gentiles.  It  is  equally  descriptions  of  the  Saviour,  his  love,  his 
addressed  to  us  for  the  same  end,  as  far  atonement,  and  his  glory — of  heaven  and 
as  we  have  ability  and  opportunity.        |  the  happiness  of  redeemed  souls,  and  of 

Jude,  was  one  of  the  apostles,  and,  the  awful  destruction  of  the  wicked,  are 
called  also  Lebbeus,  whose  surname  was  so  peculiarly  striking  and  interesting,  that 
Thaddeus.  He  wrote  this  epistle  to  guard;  those  who  cannot  at  all  understand  the 
believers  against  the  same  persons  whom ^  prophecies,  may  be  much  edified  by  these 
Peter,  in  his  second  epistle,  had  opposed  ;|  things,  which  are  so  plain  and  obvious, 
persons  who  pretended  to  trust  in  the:  Let  us  study  and  practice  what  is  plain, 
divine  mercy,  while  they  lived  an  ungod-jand  God  will  discover  to  us  all  that  it  is 
ly  life  :  nominal  Christians,  but  dead  in  \  needful  we  should  know.  Lowth  well 
trespasses  and  sins.  Endeavour  to  un-isays — "  An  ordinary  reader  may  receive 
derstand  by  experience  what  he  means,  great  edification  from  those  noble  hymns 


when  he  says,  praying  in  the  Holy  Ghost:: offered  up  to  God  and 
ver.  20.  8—11.    v,  9— 13.  vii, 


Christ,  (ch. 
12.    xv,  3, 


4.) 


Revelation,  is  so  called  because  it  con- and  may  likewise  discover  very  useful 
sists  chiefly  of  prophecies  revealed  to  truths,  such  as  the  adoration  of  the  one 
John,  while  living  in  banishment  at, supreme  God,  in  opposition  to  all  crea 
Patmos.  Many  of  these  being  yet  un-jture  worship,  (ch.  ix,  20.  xiv,  7.  xxi, 
fulfilled,  necessarily  cause  some  difficulty  8.  xxii,  15;) — the  relying  upon  the  mer- 
in  understanding  this  book.  It  was  writ-  its  of  Christ  only  for  pardon,  sanctifica- 
ten  by  John  at  the  close  of  his  life,  andjtion,  and  salvation,  (ch.  v,  9.  vii,  14. 
relates  to  the  Church  of  Christ  from  thatxii,  II.  xiii,  18.)  and  that  we  ought  to 
period  ti>  the  end  of  time.  It  describes  j  wait  patiently  for  Christ's  appearing  and 
(ch.  i.)  John's  vision  of  Christ  in  glory ;  his  kingdom  ;  and  in  an  earnest  expect- 
ch-  ii.  iii.  the  state  of  the  seven  churches  ation  of  it,  to  continue  steadfast  in  the 
of  Asia,  with  suitable  admonitions  to  profession  of  the  true  faith  and  practice 
each  ;  (under  one  or  other  of  the  char- j of  sincere  holiness,  notwithstanding  all 
acters  described  you  will  find  your  own) ;  the  sufferings  that  may  attend  a  good 
ch.  iv.  v.  gives  a  view  of  the  Lamb  on  the  conscience,  (ch.  xiii,  10.  xiv,  12,  13. 
throne,  and  the  book  of  God's  decrees  as  |xvi,  15.)  All  may  learn  those  marks 
to  future  events  j  the  remaining  chapters  and  characters  of  Antichrist  which  it 
show  the  contents  of  that  book.  The  most  nearly  concerns  us  to  take  notice  of, 
ptOpheeiee  have  been  considered  as  di-  viz.  pride,  ambition,  and  an  affectation  of 
viding  themselves  into  two  parts.  The  worldly  pomp  and  grandeur  j  a  cruel  and 
first  part  proceeding  nearly  in  a  tegular  persecuting  temper,  seeking  to  reduce 
succession  of  historical  events,  from  the  others  rather  by  force  and  compulsion 
<*»i!i  Chapter  to  the  Ibth  verse  of  the1  11th.  than  by  reason  and  argument;  the  love 
The  second  part  (from  the  19th  verse  of  of  ease  and  softness;  and  a  careless  and 
tl"'  11th  chapter)  beginning  again  and  luxurious  life;  and  that  whoever  are 
containing  an  enlargement  and  illustra-  guilty  of  these  things  arc  so  far  departed 
lion  of  the  former,  but  in  t lie  same  regu-  from  the  true  spirit  of  Christianity;  and 
lar  succession.  This  latter  part  is  sup- 
posed to  be  designed  as  a  supplement  to 
the  former,  the  first  describing  the  desti- 


surely  he  that  lakes  warning,  from  the 
plain  and  frequent  admonitions  of  this 


nies  of  the  Roman  empire,  and  the  latter 
relating  to  the  state  of  the  Christian 
i  Ihureh.    The  whole  book  contains  many 


book,  to  avoid  these  sms.  has  not  wholly 
lost  his  labour  in  reading  it,  and  withal 
has  entitled  himself  to  the  blessing  which 
is  pronounced  upon  those  who  keep  its 

layings.  I  Rev,  i,  3.) 


3b 


SCRIPTURE  HELP. 


CHAPTER.  V. 

Some  Practical  Remarks  on  various 
Subjects  in  the  Bible,  particularly  on 
the  Law  and  the  Gospel. 

The  book  of  God  like  the  book  of  na- 
ture, is  full  of  wonders,  and  contains 
such  an  endless  variety  of  matter,  as  may 
well  engage  the  study  and  attention  of 
our  whole  lives.  It  is  like  a  rich  land- 
scape, beautifully  varied  with  woods  and 
hills,  meadows  and  rivers ;  and  yet,  while 
there  are  heights  and  depths  which  none 
can  measure,  there  is  a  road  so  plain  that 
a  wayfaring  man,  though  a  lool,  need 
not  err  therein.  I  purpose  briefly  to 
mention  some  of  the  various  subjects  of 
which  the  Bible  treats. 

The  history  of  the  Bible  contains  the 
most  ancient,  and  the  only  authentic  ac- 
count we  have,  of  the  origin  of  the  va- 
rious nations  of  the  earth.  It  shows  us, 
that  God  has  ever  had  a  church  in  the 
world  ;  it  exhibits  the  character  of  his 
people,  and  of  the  wicked,  in  various  try- 
ing circumstances  ;  it  proves  the  corrup- 
tion of  human  nature  ;  and  it  plainly  dis- 
covers to  us,  that  God  ordereth  all  things 
after  the  counsel  of  his  own  will.  Ob- 
serve how  slightly  mighty  conquerors 
and  kings,  who  have  made  so  much  noise 
in  the  world,  are  passed  over :  whilst  in 
the  lives  of  good  men,  circumstances 
which  many  are  disposed  to  think  insig- 
nificant, are  dwelt  upon  with  particularity. 
How  short  an  account  is  given  of  Nimrod, 
the  founder  of  Nineveh  and  Babylon,  the 
two  greatest  cities  in  the  world,  whilst 
the  various  events  of  the  life  of  Abraham, 
are  described  with  great  minuteness. 
This  may  teach  us  whom  God  most  ap- 
proves. History  shows  the  fulfillment 
of  prophecy.  It  affords  us  also,  exam- 
ples of  the  rules  which  God  gives  in  his 
word,  and  thus  greatly  assists  us  in  under- 
standing those  rules.  In  the  Old  Testa- 
ment history  there  is  a  frequent  display  of 
types,  the  explanation  of  which,  however, 
requires  judgment  and  wisdom,  a  know- 
ledge of  their  law,  order,  and  right  use. 
(See  Types.)  To  read  history  profitably, 
you  must  inquire  as  you  go  along,  is  my 
character  like  that  of  this  good  man  ? 
May  God  make  it  so.    Or  unlike  this 


evil  man  ?  May  God  keep  me  from  his 
sin.  Mark  how  sad  the  end  of  the  wicked, 
but  the  end  of  the  righteous  is  peace. 
Read  the  lives  of  good  men  as  a  pattern 
for  your  imitation,  in  those  duties  which 
belong  to  your  calling.  Thus  endea- 
vour to  be  upright  among  evil  men,  as 
Noah  was  in  a  corrupt  world.  Imitate 
the  faith  of  Abraham,  the  meekness  of 
Moses,  the  devotion  of  David,  the  zeal  of 
Josiah,  the  boldness  of  Peter  and  John, 
and  the  indefatigable  labors  of  Paul. 

In  studying  history,  endeavour  to  get 
clear  ideas  of  some  great  periods,  such  as 
the  creation  of  the  world,  4000  years, 
B.  C.  The  deluge,  2348  B.  C.  The 
calling  of  Abraham,  1921  B.  C.  The 
departure  of  Israel  out  of  Egypt,  1491 
B.  C.  The  captivity,  588,  B.  C.  The 
close  of  the  old  Testament  history,  409, 
B.  C.  and  the  birth  of  Christ.  Other 
events  between  these  periods  will  then 
be  more  easily  arranged  in  your  mind. 

Miracles  are  wonderful  acts,  or  effects 
superior,  or  contrary,  to  the  known  laws 
of  nature-  The  Miracles  recorded  in  the 
Bible,  prove  to  us  the  divine  mission  of 
those,  by  whom  they  were  wrought.  "  No 
man,"  saith  Nicodemus,  "  can  do  these 
miracles  except  God  be  with  him."  The 
truth  of  the  scripture  miracles  was  ne- 
ver denied  in  the  ages  when  they  were 
performed.  Moses  appeals  to  those  who 
knew  them,  as  being  themselves  witnesses 
for  the  truth  of  what  he  relates,  and  the 
apostles  of  Christ  do  the  same.  Let  the 
miracles  then  confirm  and  strengthen  your 
faith  in  the  Saviour's  power  and  love. 

Prophecies  are,  as  it  were,  a  standing 
miracle.  The  chain  of  scripture  prophe- 
cies accomplished  in  the  present  state  of 
almost  all  nations — the  Arabians,  Afri- 
cans, Egyptians,  Jews,  Saracens,  Turks, 
Mahometans,  Papists,  and  Protestants  : 
and  also  of  Nineveh,  Babylon,  Tyre,  Je- 
rusalem, Rome,  and  the  seven  churches 
of  Asia — furnish  indeed  an  unanswerable 
argument  of  the  truth  of  the  Bible.  This 
miracle  is  open  to  the  observation  of  all 
mankind,  and  after  so  many  ages  is  still 
growing — still  improving  as  time  advan- 
ces, and  as  history  interprets  its  meaning. 
Many  of  the  prophecies  will  necessarily  be 
obscure,  partly  from  our  ignorance,  and 
partly  because  the  events  are  not  accom- 


SCRIPTURE  HELP. 


39 


plished.  Let  this  humble  us  and  exer- 
cise our  faith.  But  others,  particularly 
those  respecting  Jesus  Christ,  will  be 
plain  and  obvious.  Feeble  glimmerings 
of  this  great  light  of  the  world  began  to 
appear,  immediately  after  the  fall.  The 
prophecies  respecting  him  became  more 
clear  and  minute,  as  their  accomplish- 
ment approached.  The  whole  chain  of 
prophecy,  first  committed  to  the  Jews, 
and  still  preserved  by  them,  when  com- 
pared with  its  fulfillment  in  Christ,  af- 
fords another  striking  evidence  of  the 
truth  of  our  religion,  and  is  calculated  to 
impress  us  with  exalted  views  of  that 
Saviour,  so  long  expected,  and  to  whom 
give   all   the  prophets  witness.*  The 

♦Some  of  the  most  important  of  these  predic- 
tions, with  the  passages  in  the  New  Testament, 
showing- their  fulfillment,  are  subjoined  : — 

Predictions.  Fulfillment. 

Gen,  iii,  15.  Gal.  iv.  4.  1  John  iii,  8. 

xviii,  18.  xxii,  18.  iii,  8,  17.  Matt,  i,  1. 
xlix,  10.  John  x,  36,  xvii,  18,  21,  23. 

Exod.  xii,  46.  John  xix,  33,  36. 

Numb,  xx iv,  17.       Rev.  xxii,  16. 
Deut.  xviii,  15,  18.    Acts  vii,  37. 
2  Sam.  vii,  12,  13.        Matt,  i,  1. 
Job  xix,  25,  26.  1  Thes.'iv,  16,  17. 

1  Cor.  xv,  24,  26. 
1  Tim.  iii,  16. 
Psalm  xl,  6,  7,  8.       Heb.  x,  5.  <fcc. 
xli,  9.  Matt,  xxvi,  47. 

lxxxix,  19.       Col.  i,  15.  Rev.  xix,  16. 

viii,  2.  cxviii,  25,  26.    Matt,  xxi,  9. 
cxviii,  22.  xxi,  42. 

Eph.  ii,  20.  1  Pet.  ii,  7. 
ii,  1.  Acta  iv,  26,  27. 

xxii,  and  lxix.  Matt,  xxvii,  35,  46,  48. 

John  xix,  23,  24. 
xvi,  10.  Acts,  ii,  31.    xii i,  33,  38. 

1  Cor.  xv,  44. 
lxviii,  17,  18.    Ephea,  iv,  8.  CoL  ii,  15. 
cx,  1,  4.         Matt,  xxii,  42,  44. 

Acts  ii,  33.  Heb.  v,  6. 
vii,  2,  3,  17. 
xlv,  6,  7.  Heb.  i,  8,  9,  John  iii,  34. 

ii,  6,  7,  8.       Act*  xiii,  33.  Heb.  v,  5. 

Rev.  ii,  27. 
xc.vii,  7.  cii,  25—27.    Heb.  i,  6,  10,  II. 
kaiah  vi,  9.  Matt.  xiii.  13. 

ix,  1,  2.  iv,  11—16. 
vii,  14.  i,  20,  23. 

xi,  10,  ix,  6,  7.  viii,  14.    Rom.  ix,  33. 

1  Peter  ii,  8. 
xi,  1,2.  John  iii,  34.  Coi  ii,  3. 

John  i,  32. 
Ixi,  1,  2,  3.      Luke  it,  is,  21. 
xxxv,  4.  Mutt,  xi,  2,  6. 

A  3.  Matt,  iii,  1,  2,  3. 

1  Tim.  iii,  16. 
■I  xxvi,  and  xxvii. 


jspring  of  the  waters  of  salvation,  hid  in 
the  counsels  of  God  before  the  time  be- 
gan, was  opened  immediately  after  the 
fall,  and  began  to  flow  in  a  small  but  re- 
viving brook.  Increasing  by  degrees, 
and  from  the  very  beginning  making 
|every  place  it  passed  through  fertile  and 
pleasant,  it  soon  became  a  large  stream, 
i  At  length  the  main  current  of  the  gospel 
jflowed  in  and  now  it  rolls  on,  full  of  wa- 
ter greatly  enriching  the  earth,  a  pure 
jriver  of  water  of  life,  clear  as  crystal, 
the  streams  whereof  make  glad  the  city 
of  our  God,  and  shall  do  so,  till  this  river 
empties  itself  into  the  ocean  of  eternity.* 

The  history  of  the  church  of  God 
seems  to  end,  in  the  Bible,  with  the  Acts 
of  the  Apostles,  but  prophecy  contains  a 
declaration  from  God,  of  what  shall  take 
place  to  the  end  of  time. 

There  is  a  double  sense  in  which  proph- 
ecy is  sometimes  fulfilled  :  the  first  sense 
relating  to  some  temporal  blessings  or  de- 
liverance of  the  Jews,  and  the  second  and 
fuller  sense  relating  to  the  diffusion  and 
blessings  of  the  gospel.  Thus  the  resto- 
ration of  the  Jews  from  the  captivity, 
may  be  the  ground-work  of  those  predic- 
tions of  the  flourishing  state  of  the 
church,  described  in  such  glowing  lan- 
guage in  the  40th  and  following  chapters 
of  Isaiah  ;  but  the  prophet  evidently  en- 
larges his  views  to  the  spread  of  the  gos- 
pel, and  a  more  happy  state  than  the 
church  has  ever  yet  been  blessed  with. 
The  72d  Psalm  may,  in  the  first  instance, 

Predictions.  Fulfillment. 

Jerem.  xxiii,  5,  6.    Luke  i,  32,  33. 
Ezek.  xxxiv,  23,  24. 

xxxvii,  21,  24.    John  x,  1,  16.  i,  49. 

xix,  19,  21. 
Hosea  xi,  1.  Matt,  ii,  19,  20. 

Dan.  vii,  13,  11.  Matt,  xxiv,  30.  xxvi,  61. 

xxviii,  18. 
ix,  21,  26.       Heb.  ix,  26.  John  i,  11. 
ix,  27.  Matt  xxiv,  15. 

Mirah  v.  2.  Matt,  ii,  1,  6.  Luke  ii,  4,  5. 

Hagg-ai  ii,  6,  7,  9.       Luke  ii,  10,  11,  27. 

Heb.  xii,  26. 
Zacli.  vi.  12.  Luke  i,  7s,  79, 

ix,  9.  Matt,  xxi,  5.  John  xii,  15. 

xiii.  xxvi,  56. 

xi,  12,  13.  xxvi,  15. 

xii,  HI.        John  xix,  31,  35.    Arts  ii,  23. 
Mai.  iii,  1,  5.       Matt,  xi,  10.    iii,  1,  3. 

Joel  ii,  28,  29.       Acta  ii,  16,  &c. 

*  Sec  Lcig-htun  un  Peter. 


40 


SCRIPTURE  HELP. 


relate  to  Solomon,  but  has  evidently  only 
a  complete  fulfillment  in  Christ.*  There 
is  also  a  spiritual  sense,  in  which  many 
of  the  prophecies  may  be  usefully  and 
practically  applied  for  our  edification. 
Thus  we  may  consider  the  return  of  Is- 
rael from  Babylon  to  Canaan,  as  resem- 
bling our  return  from  the  bondage  and 
captivity  of  sin,  to  the  freedom  of  the 
children  of  God  and  the  heavenly  Ca- 
naan. 

A  knowledge  of  the  state  of  the  coun- 
tries mentioned  in  the  Scriptures  is  of 
importance,  as  it  explains  many  parts  of 
the  sacred  writings.  The  mode  of  build- 
ing their  houses  with  flat  roofs,  the  pecu- 
liarities of  the  atmosphere,  the  state  of  the 
seasons,  the  natural  productions  of  the  soil, 
and  the  condition  of  the  neighbouring  na- 
tions, are  all  useful  to  be  known,  as  this 
knowledge  satisfactorily  accounts  for  ma- 
ny things  otherwise  difficult  and  obscure. f 

A  knowledge  of  the  time  when  events 
took  place,  and  when  particular  books 
were  written,  will  assist  you  in  under- 
standing many  parts  of  Scripture,  partic- 
ularly the  Psalms  of  David  and  the 
prophecies.  A  Bible  with  marginal  ref- 
erences, will  greatly  help  you  in  this  re- 
spect. 

The  promises  of  the  Bible  exercise, 
support,  and  strengthen  our  faith ;  and 
excite,  guide,  and  encourage  our  prayers. 
They  should  cheer  the  heart  of  the 
Christian,  even  in  the  worst  times.  They 
convey  and  assure  to  him,  under  the  zeal 
of  God,  who  cannot  lie,  immense  bles- 
sings here  and  hereafter.  We  should 
read  them  in  the  same  spirit  with  which 
Abraham  received  them,  "being  persua- 
ded, that  what  God  has  promised,  he  is 
able  also  to  perform."  We  should  long 
and  pray  for  an  interest  in  them 4 

There  are  threatenings  also,  and  we 
should  receive  these  in  the  same  spirit 
with  which  Noah  received  the  threaten- 


*  See  Bishop  Newton  on  the  prophecies. 

f  Those  who  are  able  to  pursue  this  subject, 
may  consult  Well's  Geography  of  the  Old  and 
New  Testament,  Maundrell's  Travels,  Shaw's 
Travels,  &c. 

t  See  Clarke's  Collection  of  Scripture  Prom- 
ises, with  a  useful  introduction. 


ing  of  the  deluge.  "  By  faith  Noah, 
being  warned  of  God  of  things  not  seen 
as  yet,  moved  with  fear,  prepared  an  ark 
to  the  saving  of  his  house,  by  the  which 
he  condemned  the  world,  and  became 
heir  of  the  righteousness  which  is  by 
faith."  M  The  wrath  of  God  is  revealed 
from  heaven  against  all  ungodliness  and 
Unrighteousness  of  men,"  and  Jesus 
Christ  will  be  an  ark  to  the  soul  of  the 
sinner  who  feels  his  danger,  and  flies  to 
him  for  refuge  from  eternal  ruin. 

There  are  doctrines  to  illuminate  our 
minds,  and  animate  our  hearts,  and  pre- 
cepts to  be  the  guide  of  our  daily  con- 
duct- The  different  parts  of  divine  truth 
have  particular  places,  where  each  is 
more  expressly  declared  and  explained. 
Thus,  justification  is  chiefly  treated  of  in 
the  epistles  to  the  Romans  and  Galatians; 
faith  and  its  effects  in  the  11th  of  He- 
brews ;  charity  or  Christian  love  in  the 
13th,  and  the  resurrection  of  the  right- 
eous, in  the  15th  of  the  1st  Corinthians. 
It  is  useful  to  have  a  knowledge  of  such 
places,  and  you  might  with  advantage 
form  an  index  of  them  for  your  own  use. 

The  devotional  parts  of  the  Bible,  par- 
ticularly the  Psalms,  give  us  both  words 
and  matter,  for  our  addresses  at  the 
throne  of  grace.  They  show  us  the 
feelings  of  good  men,  when  drawing 
near  to  God  in  prayer,  and  their  relig- 
ious experience  in  the  various  circum- 
stances of  life.  Try  to  kindle  your  own 
devotion  from  their's,  in  simple  depend- 
ence on  the  Holy  Spirit. — Boyle  said, 
"  no  book  of  devotion  does  constantly 
affect  me  so  powerfully  as  the  Bible." 

Figurative  language  is  continually 
used  to  represent  divine  truth.  Milner 
says,  who  does  not  see,  that  divine  things 
may  often  be  more  strongly  and  more 
simply  conveyed  to  the  understanding  of 
the  common  people  by  parables  and  com- 
parisons, than  by  abstract  reasoning  ; 
God  knows  what  suits  his  creatures  best. 
An  unlearned,  simple  mind,  will  feed  on 
a  divine  truth  conveyed  in  a  type  or  em- 
blem, and  will  receive  a  clear  and  strong 
impression  in  that  way,  when  the  ca- 
pacity is  not  able  to  go  through  a  strict 
course  of  reasoning.  Many  indeed,  I 
fear  have  helped  to  strengthen  the  preju- 
dice against  figures,  by  the  wrong,  though 


SCRIPTURE  HELP. 


41 


well  meant  use  made  of  them.  This 
however,  lessens  not  their  real  use." 

The  figures  are  taken  from  nature,  such 
as,  light  and  darkness,  sun,  moon,  and 
stars,  &c. — from  the  persons  and  actions 
of  holy  men,  as  those  of  Moses,  David 
&c. — from  the  institutions  of  the  law,  as 
the  sacrifices  and  feasts — and  from  the 
history  of  the  Church,  as  the  saving  of 
Noali  and  his  family  from  the  flood.  It 
is  the  excellence  of  this  mode  of  speak 
ing,  particularly  as  it  respects  figures 
from  nature,  that  it  is  not  confined  to  any 
particular  nation  or  language,  but  applies 
itself  equally  to  all  men  in  all  nations. 
Words  are  changeable,  and  language  has 
been  confounded,  but  the  visible  works 
of  nature  speak  to  us  now,  as  they  spoke 
to  Adam  in  Paradise.*    The  scripture  it- 
self generally  contains  a  key  to  the  fig- 
ures, and  is  the  best  guide  to  their  inter- 
pretation— as  the  book  of  Hebrews  to 
the  ceremonial  law. 

Type  signifies  a  person  or  thing,  that 
prefigures  something  to  come.  The 
word  type  does  not  occur  in  our  transla- 
tion of  the  Bible,  (the  Greek  word,  tc- 
nm$\  being  rendered,  form,  example)  but 
the  idea  is  given,  1  Cor.  x,  6.  Heb.  x,  1. 
It  means  a  model  of  the  great  things 
that  were  afterwards  to  be  fully  mani- 
fested. "  It  might  be  expected,"  says 
Cecil,  "  that  when  God  had  determined 
to  send  his  Son  into  the  world,  there 
would  be  a  train  and  concatenation  of 
circumstances  preparatory  to  his  coming 
— that  the  history  which  declared  that 
he  was  to  come,  should  exhibit  many 
patterns  and  things,  which  should  form 
a  grand  preparation  for  the  event,  though 
not  so  many  as  an  absurd  fancy  might 
imagine."  The  types  of  the  Saviour 
were  however  very  numerous,  for  no 
single  type,  figure,  or  shadow  can  fully 
point  out  to  him  who  is  the  great  antitype 
of  all  types,  the  substance  of  all  figures 
and  shadow.  There  were  typical  p,  r- 
as  Adam,  Melchizedec,  and  Moses. 
&c.  Typical  thiiios,  as  Noah's  ark.  the 
Manna,  fee.  Typical  institutions,  as 
ttoeomeision,  not  muzzling  the  on  tread- 
ing  out  the  corn,  &c.      Typical  place*. 

*  Scr  Jon<  V  t>u.,k  of  Nature,  mu\  Join  s  on  the 
figurative  language  of  the  scriptures. 

6 


the  city  of  refuge,  Jerusalem,  &c.  Typ- 
ical utensils,  the  ark  of  the  covenant,  the 
golden  candlestick,  &c.  Typical  offer- 
ings, the  various  offerings  of  the  law. 
'Typical  seasons,  the  passover,  pentecost, 
&c-  Typical  purifications,  cleansing 
from  leprosy,  &c.  "  The  old  dispensa- 
tion was  typical,  but  the  new  is  a  dispen- 
sation unrolled — a  dispensation  of  sub- 
stance and  realities.  Much  folly  on  the 
subject  of  allegorical  interpretation  has 
arisen  from  a  want  of  holy  awe  on  the 
mind." — Cecil. 

Parables  are  a  figurative  representa- 
tion of  the  truth,  illustrating  something 
we  do  not  know,  by  a  statement  of  some- 
thing we  do  know,  to  impress  it  more 
strongly  on  the  mind,  such  as  those  of 
the  prodigal  son,  the  lost  sheep,  &c.  To 
understand  a  parable,  you  must  chiefly 
attend  to  its  scope  or  design,  which  may- 
be gathered  either  from  ait  express  ex- 
planation, or  from  the  introduction  or 
conclusion. 

A  Covenant,  is  an  agreement  between 
two  or  more  parties.  There  are  various 
covenants  mentioned  in  the  scripture. 
The  two  which  relate  more  immediately 
to  the  everlasting  happiness  of  mankind, 
are  those  of  works  and  of  grace.  The 
apostle  briefly  describes  the  character  of 
both.  (Rom.  x,  5 — 11.)  Both  require 
righteousness,  or  perfect  obedience  to  the 
law  of  God,  as  the  condition  by  which 
we  are  to  escape  the  curse,  and  to  obtain 
the  promise  of  that  law.  The  covenant 
of  works  requires  obedience  from  man. 
The  covenant  of  grace  shows  us,  that 
Christ  has,  for  us,  suffered  the  penalty  of 
the  law  which  we  had  broken,  and  ful- 
filled all  its  precepts  in  our  place;  and 
thus,  by  his  mediation,  the  promises  of 
the  covenants  are  secured  to  those  who 
believe ;  they  are  redeemed  from  the 
curse  of  the  law  by  his  death,  and  ac- 
counted righto  cus  in  the  Bight  of  God  by 
his  obedience.  The  nature  of  these  two 
covenants  will  be  further  seen  in  the  fol- 
lowing observations  on  the  law  and  the 
gospel. 

A  Imw  is  a  rule  of  action  given  by  ■ 
superior  to  his  subjects,  and  sanctioned 
by  suitable  rewards  and  punishments. 
The  law  which  God  gave  to  Adam,  in 
paradise,  was  a  covenant  of  works',  and 


1-2 


SCRIPTURE  HELP. 


required  perfect  obedience,  under  pain  of 
death.  Adam,  as  the  father  of  the  human 
race,  did  not  act  simply  for  himself,  but 
his  conduct  in  its  result  affected  all  his 
posterity.  He  had  full  power  to  obey 
the  law  given  to  him,  but  by  his  fall  he 
broke  it,  became  sinful  and  guilty,  and 
incurred  the  penalty  and  curse ;  the 
whole  race  of  men  fell  in  him,  (1  Cor. 
xv,  22,)  so  that  if  there  had  been  no 
other  covenant,  he  and  all  mankind 
would  have  been  justly  left  in  a  state  of 
sin,  condemnation,  and  utter  ruin,  (Rom. 
v,  18,  10.)  But  it  pleased  God,  who  is 
rich  in  mercy,  immmediately  after  Ad- 
am's fall,  to  reveal  to  him  the  covenant 
of  grace,  made  with  the  second  Adam, 
the  promised  seed  of  the  woman.  Of 
this  covenant  there  have  been,  if  the  ex- 
pression may  be  used,  several  editions  or 
manifestations,  beside  that  to  Adam,  viz. 
to  the  patriarchs — to  Moses — and  to  the 
prophets.  Each  explained  its  nature 
more  fully  and  clearly  than  the  preced- 
ing. This  may  be  easily  traced  in  the 
list  of  predictions  under  the  head  proph- 
ecy, in  this  chapter. 

The  law  which  God  gave  by  Moses  to 
the  Jews,  was  threefold.  1st.  The  judi- 
cial, or  political  law,  for  the  government 
of  the  Jewish  nation.  2d.  The  ceremo- 
nial law,  prefiguring  Jesus  Christ,  and 
his  church  and  kingdom.  This  law  was 
also  useful  in  a  way  that  we  cannot  now 
fully  undei stand,  in  preserving  the  Jews 
from  falling  into  the  idolatries  of  the 
neighbouring  countries.  Many  of  the 
ordinances  seem  strange  to  us,  having  a 
particular  respect  to  the  religious  cus- 
toms of  the  nations  around  them.  It 
was,  besides,  of  great  use  in  promoting 
a  number  of  moral  habits,  and  in  uniting 
the  people  together  as  one  body,  separate 
from  other  nations :  and  3d.  The  law  of 
moral  conduct,  or  those  commandments 
which  are  usually  called  moral,  and  in 
that  respect  binding  upon  all.  The  ten 
commandments  contain  a  convenient  and 
comprehensive  summary  of  the  most  im- 
portant duties  of  the  moral  law,  and  in- 
clude in  their  spiritual  and  full  meaning 
that  love  to  God  and  man  which  is  the 
great  character  of  that  law.  These  com- 
mandfl  are  founded  upon  God's  relation 
to  the  people  of  Jsmej  as  their  governor 


and  deliverer,  and  upon  this  ground  they 
inculcate  those  great  moral  precepts,  obe- 
dience to  which  would  equally  glorify 
the  God  of  Israel,  and  promote  the  hap- 
piness of  that  nation  so  peculiarly  sepa- 
rated and  set  apart  from  others  as  the 
people  of  God.* 

The  Jewish  law,  as  a  whole,  answered 
many  valuable  ends-  The  church  of 
God,  was  then,  as  it  were,  in  its  infant 
state.  This  law  restrained  sin  by  its 
lawful  sanctions,  kept  Israel  shut  up  or 
garrisoned  from  the  heathen  nations  and 
their  customs,  gave  many  important  hints 
of  the  gospel,  and  thus  prepared  the  way 
for  it,  and  served  as  a  schoolmaster  or 
tutor  to  conduct  the  peQple  of  God  to 
Christ.  Given  in  mercy,  like  the  gospel, 
it  convinced  them  of  sin  and  of  their 
need  of  a  remedy,  and  in  many  respects 
pointed  out  the  Saviour  and  redemption 
through  his  blood. 

When  we  speak  of  the  law  in  general, 
we  mean  the  moral  law  as  a  covenant  of 
works,  and  it  is,  in  the  main,  in  this  view, 
that  the  law  is  opposed  to  the  gospel,  and 
distinguished  from  it  by  St.  Paul,  in  the 
epistle  to  the  Romans  ;  though  he  some- 
times uses  the  term  in  other  senses-  The 
following  description  of  the  law  and  gos- 
pel from  Platon's  Summary  of  Divinity, 
in  the  Greek  church,  seems  clear  and 
correct.  He  says,  "  The  Holy  Scriptures 
are  divided  into  the  law  and  the  gospel. 
Under  the  term  law  we  include  all  those 


*  There  is  a  considerable  difference  in  opinion 
respecting-  the  nature  of  the  law  given  on  Mount 
Sinai.  Perhaps  it  may  be  justly  said,  that  many 
of  the  distinctions  used  are  more  artificial  than 
those  made  in  the  New  Testament,  but  the  read- 
er may  probably  like  to  see  the  following  view 
given  of  it  by  Brown  of  Haddington. 

As  the  ten  commandments  inculcate  moral  du- 
ties, were  accompanied  by  thunder  and  light- 
ning, and  awful  displays  of  the  divine  glory, 
and  were  sanctioned  by  the  authority  of  God, 
they  may  be  considered  as  a  republication  of 
the  covenant  of  works.  As  they  are  introduced 
by  the  preface,  "I  am  the  Lord  thy  God,  which 
brought  thee  out  of  the  land  of  Egypt,  and  out 
of  the  house  of  bondage,"  and  were  to  be  laid 
up  in  the  ark,  and  to  be  attended  with  sacrifices, 
there  appears  in  them  a  declaration  of  the  cove- 
nant of  grace,  with  the  law  as  a  rule  of  life. 
And  as  they  were  required  to  be  observed  jn  or- 
der to  secure  a  happy  entrance  into  Canaan, 
and  a  peaceful  residence  there,  they  may  justly 
be  considered  as  a  national  covenant  between 
God  and  Israel. 


SCRIPTURE  HELP. 


43 


passages  in  which  God  requires  the  exact 
fulfillment  of  his  commandments,  and 
for  the  breaking  of  which  he  threatens 
to  inflict  punishments.  And  by  the  word 
gospel,  is  to  be  understood  all  that  re- 
spects the  merciful  promises  of  God.  and 
that  love  wherewith  our  heavenly  Fath- 
er hath  loved  us.  for  the  sake  of  his  well 
beloved  Son-  Thus,  the  words  which 
were  spoken  by  God  to  Abraham,  "  In 
thy  seed  shall  all  the  nations  of  the  earth 
be  blessed,"  belong  to  the  gospel. 

As  a  clear  knowledge  however  of  the 
law  and  gospel  is  exceedingly  important, 
and  throws  much  light  upon  scripture,  it 
may  be  right  to  enter  more  into  particu- 
lars. 

The  law  is  holy,  and  the  command- 
ment holy,  just,  and  good.  The  precepts 
of  it  are  thus  summed  up  and  described, 
and  the  promise  is  added : — "  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy; 
strength,  and  thy  neighbour  as  thyself.; 
This  do  and  thou  shalt  live."  It  is  evi- 
dent therefore  that  the  law  is  spiritual, 
and  requires  the  obedience  of  the  heart, 
as  well  as  of  the  life.  It  also  obliges 
every  one  to  personal,  perfect,  and  per- 
petual obedience.  (Matt,  v,  4*?.)  so  that 
one  single  failure  at  any  time,  and  in  any 
instance,  incurs  its  curse  and  penalties, 
temporal  and  eternal.  (Gal.  iii,  10.  .las. 
ii,  10.)  It  has  various  important  uses. 
It  is  a  complete  standard  of  good  and 
evil.  It  informs  us  what  is  the  holy  will 
of  God,  and  what  is  our  duty  to  him. 
By  it  every  mouth  is  stopped,  and  the 
whole  world  becomes  guilty  before  God 
— it  thus  discovers  our  sinfulness  and 
wr -akness,  humbles  us,  and  shows  us  ouri 
need  of  Christ.  It  serves  to  alarm  the, 
wicked,  and  by  its  penalty  and  terrors 
keeps  them  from  sin,  and  sends  them  to' 
Christ  for  salvation,  or  leaves  them  Lnex-I 
cusable  if  they  continue  in  sin.  Ii 
teaches  Christians  their  obligation  to | 
Christ.  C4  who  is  the  end  of  the  law  for' 
right*  oanMttoevery  one  that  believeth,"i 
and  thus  from  gratitude  to  him  who  has 
redeemed  them  they  are  excited  to  great- 
er care  t<>  live  according  to  it  as  the  rule 
of  their  obedience.  They  love  this  holy 
law;    conformity  to  it  is  their  constant 


aim  and  endeavour;  and  their  falling 
short  of  it  is  their  grief  and  burden. 

The  law  is  called  the  ministration  of 
death  and  condemnation,  because  many 
of  the  commands  in  the  Jewish  law  were 
sanctioned  by  the  penalty  of  death ;  and 
also  because,  considered  in  its  complete 
application,  no  human  being,  in  our  pres- 
ent fallen  state,  can  possibly  be  justified 
or  saved  by  his  own  obedience  to  it.  It 
therefore  leaves  all  men  without  hope. 

The  gospel  is  a  gracious  declaration  of 
the  good  will  of  God  to  sinful  men,  and 
freely  offers  to  all  mankind,  even  to  the 
vilest  and  most  sinful,  the  righteousness 
of  Jesus  Christ,  and  salvation  through 
him  from  the  guilt,  and  power  of  sin,  to 
be  received  as  a  free  gift  upon  their  ap- 
plication to  him  through  faith.  Its  char- 
acter is  thus  described  by  the  angel, 
/'Behold  I  bring  you  good  tidings  of 
great  joy,  which  shall  be  to  all  people, 
;for  unto  you  is  born  this  day  in  the  city 
I  of  David,  a  Saviour,  which  is  Christ  the 
Lord,"  and  by  our  Lord,  thus,  u  God  so 
loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlast- 
ing life."'  Jesus  Christ  by  his  coining 
hath,  through  this  gospel  abolished  death, 
and  "brought  life  and  immortality  to 
light,"  in  a  far  more  clear,  full,  and  en- 
larged manner,  than  it  was  by  any  form- 
er dispensation.  Yet  it  was  made  known 
to  the  saints  of  old  by  prophecies,  prom- 
ises, sacrifices,  types,  and  ceremonies,  so 
that  they  believed  in  a  Saviour  who  W9M 
to  come,  as  we  now  do  in  a  Saviour  who 
has  come. 

The  gospel  is  called  the  ministration 
of  the  Spirit,  for  it  was  made  known  by 
his  teaching  to  the  apostles,  and  by  them 
communicated  unto  the  world  through 
his  direction  and  influence;  he  applit  >  n 
to  the  believer,  and  we  receive  the  sup- 
ply of  that  Spirit  through  Christ,  "  not 
by  the  works  of  the  law,  but  by  the  hear- 
ing of  faith.*'  Christ  l^ih  received  for 
his  people  the  gift  of  the  Holy  Spirit,  and 
he  always  imparts  it  to  them,  so  that,  "  if 
any  man  have  not  tin  Spirit  of  Christ,  he 
is  none  of  ln^." 

Very  much  of  the  true  knowledue  of 
religion  coiimms  in  rightly  distinguishing 


•14 


SCRIPTURE  HELP. 


between  .the  law  and  the  gospel.  Many 
think  all  the  New  Testament  must  neces- 
sarily be  the  gospel,  and  all  the  Old  Tes- 
tament the  law;  but  they  are  quite  mis- 
taken. The  preaching  of  the  law  and 
the  gospel  is  mixed  together  in  both  Tes- 
taments :  and  these  two  cannot  be  dis- 
tinguished by  books,  as  being  one  in  this 
book,  and  the  other  in  that,  but  by  dif- 
ference of  matter,  wherever  it  is  found. 
Sometimes  God  speaks  comfort  by  the 
gospel  in  the  Old  Testament,  as  when 
he  comforted  Adam  with  the  promised 
seed  of  the  woman.  (Gen.  iii,  15.)  Isai- 
ah again  is  full  of  the  gospel.  In  the 
New  Testament,  Christ,  in  his  discourses 
with  the  Pharisees  and  Jews,  dwells  and 
insists  chiefly  upon  the  works  of  the  law  : 
these,  though  contained  in  the  New  Tes- 
tament, are  the  voice  of  the  law,  leading 
us  to  repentance  and  faith  in  Jesus  Christ. 

It  is  very  important  also  to  understand 
the  true  application  of  the  law  and  the 
gospel,  both  to  ourselves  and  others. 
When  a  person  sees  the  excellence,  pu- 
rity, spirituality,  and  strictness  of  God's 
holy  law,  and  his  inability  to  perform  it, 
and  is  oppressed  and  heavy  laden  with 
the  burden  of  sin  and  the  weight  of  a 
guilty  conscience,  so  that  he  feels  him- 
self deserving  God's  wrath  and  eternal 
ruin,  and  his  heart  is  softened  and  broken 
under  the  sense  of  his  sins  ;  let  him  go 
to  the  Saviour,  believe  the  gospel,  and 
obtain  the  sweet  comfort  of  God's  prom- 
ise, free  forgiveness  of  sin,  through  the 
grace  of  Christ,  redemption  by  his  blood, 
and  deliverance  by  him  alone,  from  the 
love  and  dominion  of  sin.  The  Saviour 
invites  all  such  characters  freely  to  ac- 
cept these  great  privileges  and  blessings, 
saying,  "  Come  unto  me  all  ye  that  are 
weary  and  heavy  laden,  and  I  will  give 
you  rest."  On  the  other  hand,  take  spec- 
ial heed  lest  you  deceive  yourselves  and 
"  wrest  the  scriptures  to  your  destruc- 
tion." Worldly  and  sensual  characters 
often  apply  to  themselves  the  promises 
of  the  gospel,  though  they  have  never 
felt  the  burden  and  sinfulness  of  sin,  nor 
fled  to  Christ  for  refuge,  nor  are  partak- 
ers of  his  Sphit  ;  and  on  the  other  hand, 
contrite  hearts,  for  whom  the  joyful  tid- 
ings are  intended,  often  remain  in  a  great- 
er or  less  degree,  entangled  in  the  bond- 


age of  the  law,  distressed  and  wretched, 
instead  of  rejoicing  in  the  liberty  where- 
with Christ  has  made  them  free. 

The  law  sends  the  real  Christian  to  the 
gospel  for  salvation  and  comfort,  and 
again  the  gospel  sends  him  back  to  the 
law,  with  new  motives  and  new  strength, 
to  keep  it  as  a  rule  of  life,  the  rule  to 
which  he  constantly  endeavours  to  be 
conformed  in  his  spirit,  that  he  may  glo- 
rify God  and  adorn  in  all  things  the  doc- 
trine of  Christ  his  Saviour.  Much,  there- 
fore, of  the  Christian  life  .  consists  in 
rightly  understanding,  applying,  and  ex- 
periencing, the  power  of  the  law  and  of 
the  gospel.* 

These  are  not  trifling  distinctions. 
How  are  we  to  be  justified  in  the  sight  of 
that  God,  before  whom  we  must  all  ap- 
pear to  give  account,  is  the  most  interest- 
ing subject  that  can  engage  our  attention, 
and  it  is  therefore  frequently  pressed  upon 
our  consideration  by  the  inspired  writers. 
There  are  but  two  ways  described  in 
scripture,  by  which  God  accounts  man 
just — either  through  the  righteousness 
arising  from  perfect  obedience  to  the  law, 
or  through  the  righteousness  which  is  by 
faith  in  Jesus  Christ.  There  is  no  mixed 
plan  of  justification.  Those,  who  are 
expecting  to  be  justified,  partly  by  their 
own  works  and  partly  by  Christ,  who 
suppose  that  he  will  make  up  what  is  de- 
ficient in  their  righteousness,  are  in  re- 
alty seeking  their  salvation  from  the 
law.  Christ  profits  them  nothing,  they 
will  be  condemned  as  transgressors  of  the 
law,  and  as  unbelievers  in  the  gospel. 
They  may  ascribe  all  their  works  to  God, 
and  thank  him;  as  the  Pharisee  did,  for 
enabling  them  to  do  those  works,  but  all 
will  not  avail.  If  they  do  in  one  jot  or 
one  tittle,  fail  to  fulfill  the  whole  law,  they 
are  lost  forever,  while  they  remain  trust- 
ing to  their  obedience  to  it.  But  on  the 
other  hand,  "there  i«  no  condemnation 


*  The  follow  in  .:-  U  ;>  list  uf  some  texts  relating 
to  the  law  aiul  gospel,  which  may  perhaps  illus- 
trate the  preceding  remarks. 

Jjaw.  Rom.  x,  5.  Gal.  iii,  12.  Ezek.  xviii, 
4.  Gal,  iii,  10.  Nahum  i,  :).  Rom.  i,  18.  kJ 
Cor.  iii,  7.    Rom.  iii.  20.    James  ii,  10. 

Gospel.  Rom.  x,  I  ;  *,  H).  Col.  i,  14.  Gal. 
iii,  IS;  ii,  16.  I  John  i,  'J.  1  Thess.  i,  10.  2 
Cor.  iii.  8.    Rom.  iii,  21  —  2(>!    Rom.  i,  10. 


SCRIPTURE  HELP. 


to  them  which  are  in  Christ  Jesus,  who 
walk  not  after  the  flesh  but  after  the 
spirit."  They  are  not  under  the  law, 
but  under  grace,  and  they  love  God  be- 
cause he  first  loved  them. 

Reader,  on  what  are  you  depending 
for  salvation  ?  If  any  man  be  in  Christ, 
he  is  a  new  creature.  If  you  are  in 
Christ,  you  will  have  received  the  Holy 
Spirit,  and  you  will  daily  bring  forth  the 
fruit  of  that  spirit,  love,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  faith, 
meekness,  temperance.  w  If  ye  be  led 
by  the  spirit,  ye  are  not  under  the  law." 
Try  and  examine  yourself. 

Thus  I  have  endeavoured  to  give  you 
some  hints  for  understanding  and  im- 
proving various  subjects  in  the  Bible  ; 
but  depend  not  upon  human  teaching 
alone,  nor  lean  to  your  own  understand 
ing.  Ask  for  wisdom  from  God.  He 
has  promised  that  he  will  give  it  liber 
ally,  and  will  not  upbraid.    James  i,  5. 


CHAPTER  VI. 

On  the  Jewish  State,  including  Remarks 
on  their  Feasts,  Offices,  and  Sacrifi- 
ces, the  Seasons  in  Judea,  and  the  re- 
ligious Sects,  mentioned  in  the  Scrip- 
tures.* 

The  peculiarities  of  the  Jewish  state, 
are  so  connected,  not  only  with  the  his- 
tory, but  also  with  the  doctrines  of  the 
Bible,  that  our  conceptions  of  many  parts 
of  scripture,  and  of  circumstances  which 
are  frequently  alluded  to,  both  in  the 
old  and  new  testaments,  must  be  very  in- 
distinct,  unless  we  have  some  general 
new  of  the  nature  of  the  Jewish  govern- 
ment, and  the  design  of  their  festivals 
■nd  (•'■nuionics.  A  knowledge  of  these, 
■•mi!  <>f  some  other  things  peculiar  to  the 
land  of  Canaan,  will  often  throw  new 


The  design  in  this  chapter  is  merely  to  give 
'  »7  1  '    1  "Utline  of  the  above  subjects.  A 


«  .unpin,  view  .,f  them  would  have  swellt 
1 ■  to°  much.  Those  who  wish  for  fi 
Information  may  consult  Jcnnine-H  .1 
iniquities,  Lightlbot'fl  Temple  S<  rvi<  e. 


hi'  t's   1 '  1 '  nonarv, 
h.i<  1     V<  tii  iini  He! 


I  the 
rthet 
wish 
Cal- 


Di.  uonarj         |   RdamK.  Amiquitatea 


neorum. 


light  upon  passages  of  scripture,  and  ena- 
ble us  to  read  with  interest  and  edifica- 
tion what  might  otherwise  have  seemed 
tedious  and  unimportant. 

On  every  day  throughout  the  year, 
one  lamb  was  offered  in  the  morning  and 
one  in  the  evening,  as  a  burnt  offering 
for  the  sins  of  the  people.  (Exod.  xxix, 
38,  &c.) 

God  appointed  the  sabbath  to  be  ob- 
served as  ^weekly  festival.  It  was  sanc- 
tified and  set  apart  by  him  at  the  begin- 
ning of  the  world  in  remembrance  of  his 
having  finished  the  work  of  creation. 
The  sabbath  appears  to  have  been  ob- 
served through  every  dispensation  ;  but 
it  was  re-instituted  at  Mount  Sinai,  with 
an  additional  sanction  as  a  memorial  of 
the  deliverance  of  the  people  of  Israel 
from  Egypt.  (Deut.  v.  15.)  and  to  be 
kept  with  peculiar  strictness  ;  for  if  any  • 
profaned  this  day,  they  were  to  be  put 
to  death.  (Numb.  xv.  35.)  The  Jews 
were  required  to  rest  on  this  day  from 
all  labor,  (excepting  the  priests,  who 
might  go  through  their  duty  in  the  tem- 
ple service,)  and  to  meet  for  the  public 
worship  of  God.  The  daily  sacrifice  al- 
so was  doubled.  This  day  pointed  out 
that  rest  which  remaineth  for  the  people 
of  God  in  heaven. 

The  new  moons  were  feasts  observed 
at  the  beginning  of  every  month  ;  when 
the  Jews  rested  from  labor  and  offered 
special  sacrifices,  and  the  priests  blew  the 
silver  trumpets.  Numb.  x.  10.  xxviii,  11. 
&c. 

The  Jews  had  three  great  annual  feasts, 
the  Passover,  Pentecost,  and  Feast  of 
Tabernacles,  at  which  all  their  males, 
who  were  able  to  travel,  were  to  appear 
before  God,  at  the  place  which  he  should 
choose  for  the  residence  of  the  ark  and 
tabernacle  God  promised  that  at  those 
times  no  man  should  desire  their  land, 
(Exod.  xxxiv.  23,  34.)  and  thus  tried 
and  rewarded  their  faith. 

The  PAssuvr.K  was  a  iPfarly  feast.  Tin- 
original  Hebrew  word  sSiihYs  to  pass  or 
leap  over.  It  was  instituted  in  Egypt. 
When  the  tunc  came  111  which  God  de- 
signed to  deliver  his  people,  he  determin- 
ed to  slay  the  first  born  in  every  house 
of  tin-  Egyptians,  thus  convincing  them 
in  a  most  awful  manner,  that  the  God  of 


46 


SCRIPTURE  HELP. 


Israel  was  the  true  God  punishing  them 
for  their  past  evil  conduct,  and  making 
them  willing  to  let  his  people  go.  To  es- 
cape this  judgment,  the  Israelites  were  di- 
rected to  take  a  lamb  without  blemish, 
and  having  killed  it,  to  sprinkle  the 
blood  on  the  door  posts,  and  when  the 
destroying  angel  who  was  to  slay  the 
first-born  of  Egypt,  should  see  the  blood 
on  the  door  posts,  he  was  to  pass  over 
and  spare  the  houses  which  were  distin- 
guished by  this  token.  The  Passover 
was  to  be  observed  on  future  occasions 
on  the  10th  day  of  the  first  month  of  the 
sacred  year,  i.  e.  reckoning  the  beginning 
of  the  year  from  the  month  Abib,  which 
began  generally  about  the  middle  of  our 
March.  Tl.  3  civil  year  began  in  Septem- 
ber ;  and  tl  is  double  mode  of  reckoning 
should  be  kept  in  view  to  prevent  confu- 
'  sion.  Before  the  lamb  was  slain,  all  the- 
leavened  bread  in  their  houses  was  to  be 
destroyed.  No  bone  of  the  lamb  was  to 
be  broken,  it  was  to  be  roasted  whole, 
and  the  flesh  was  to  be  eaten  on  the  15th 
night  with  unleavened  bread.  This  feast 
continued  seven  days,  and  because  during 
this  time  all  the  bread  that  was  eaten 
was  to  be  unleavened,  it  was  called  the 
feast  of  unleavened  bread.  The  first 
fruits  of  the  barley  harvest  were  at  this 
period  given  to  the  priest  and  presented 
before  the  Lord.  In  some  years,  called 
intercalated  years,  (from  having  a  month 
extraordinary  added)  the  passover  was 
kept  a  month  later.  The  great  inten- 
tion of  this  feast  was  to  commemorate 
the  deliverance  of  the  Israelites  from 
Egypt,  and  it  typified  our  redemption  by 
Christ,  who  is  expressly  called  u  our 
passover,"  (1  Cor.  v,  7.) 

The  Pentecost,  was  so  called  because 
it  was  kept  fifty  days  after  the  passover. 
It  was  called  the  feast  of  weeks,  being 
held  a  week  of  weeks  and  one  day,  after 
the  passover ;  and  it  was  also  called  the 
feast  of  harvest,  as  it  was  kept  at  the 
beginning  of  ^tfieat  harvest,  the  first 
fruits  of  whicli^vere  presented  in  a  sol- 
emn manner.  This  feast  appears  at  first, 
to  have  continued  only  one  day.  There 
were  peculiar  sacrifices  appointed  for 
this  day.  (Lev.  xxiii,  9 — 21.)  The  in- 
tention of  the  pentecost  seems  to  have 
been  to  commemorate  the  giving  of  the 


law  from  Sinai.  On  this  feast  day  the 
Holy  Ghost  descended  on  the  apostles, 
and  they  began  to  preach  the  gospel  in 
Jerusalem.  It  deserves  attention  too, 
that  on  the  year  of  our  Lord's  crucifix- 
ion he  rose  from  the  dead  on  the  first  day 
of  the  week,  on  which  day  also  the  feast 
of  pentecost  fell.  Thus  two  great 
Christian  facts,  the  resurrection  of  Christ, 
and  the  descent  of  the  Holy  Ghost,  each 
took  place  on  the  Lord's  day. 

The  feast  of  tabernacles,  was  observ- 
ed with  peculiar  solemnity,  in  the  month 
of  Tisri,  the  first  month  in  the  civil  year, 
but  the  seventh  month  of  the  sacred  year, 
reckoning  from  Abib.  It  was  ushered 
in  by  the  feast  of  trumpets,  on  the  first 
day  of  the  month,  when  the  Jews  rested 
from  labor  and  offered  sacrifices.  This 
might  be  designed  to  commemorate  the 
work  of  creation,  and  to  prepare  for  the 
great  day  of  atonement  on  the  10th  of 
the  month.  This  last  day  was  a  public 
fast  and  kept  as  a  most  holy  day.  The 
great  design  of  it,  appears  to  have  been 
to  make  an  atonement  for  the  sins  of  the 
people,  and  it  is  evidently  referred  to  in 
the  epistle  to  the  Hebrews  in  various 
places,  as  typifying  the  sacrifice  of 
Christ.  On  this  day  alone,  the  high 
priest,  after  making  an  atonement  for 
himself  and  his  house,  entered  into  the 
holy  of  holies  in  a  peculiar  dress.  He 
was  also  to  take  two  goats,  present  them 
before  the  Lord,  and  cast  lots  for  them. 
One  lot  was  to  be  a  sin  offering  for  the 
Lord,  and  the  other  for  a  scape  goat. 
The  high  priest  was  to  lay  his  hands  on 
the  head  of  the  scape  goat,  confess  over 
it  the  sins  of  the  people,  and  send  it  away 
into  the  wilderness,  (see  Lev.  xvi.)  The 
feast  of  tabernacles,  properly  so  called, 
began  on  the  15th  day  of  the  same 
month,  and  continued  eight  days.  On 
the  first  day,  they  cut  down  branches  of 
palm  trees,  willows,  &c.  and  with  these 
erected  booths  to  dwell  in  during  the 
feast.  They  also  carried  small  bundles 
of  brandies  to  the  temple,  crying  Ho- 
sanna.  Various  sacrifices  were  offered 
during  these  seven  days.  On  the  8th 
day,  the  people  drew  water  out  of  the 
pool  of  Siloam,  and  the  priests  poured  it 
forth  at  the  bottom  of  the  brazen  altar. 
But  this  appears  to  have  been  one  of 


SCRIPTURE  HELP. 


•17 


their  ancient  customs,  and  not  an  ap- 
pointment of  the  law.  To  this  our  Lord 
is  supposed  to  allude,  (John  vii,  37.)  It 
appeals  (from  Nehem.  viii,  14 — 18.)  that 
the  due  observance  of  this  feast  had  been 
greatly  neglected  by  the  Jews,  and  was 
restored  by  an  attention  to  the  plain  di- 
rections of  the  word  of  God.  Its  design 
was  to  commemorate  the  Israelites  dwel- 
ling in  tents  in  the  wilderners,  (Lev. 
xxiii,  43.)  previous  to  their  settlement  in 
the  promised  land. 

Every  seventh  year  was  a  sabbatical 
year,  or  a  year  of  rest,  or  release.  The 
land  was  to  keep  a  sabbath  by  resting 
this  year  from  the  plough,  and  the  peo- 
ple were  neither  to  sow  seed,  nor  prune 
the  vineyard.  The  spontaneous  produce 
was  to  be  the  property  of  the  poor, 
(Exod.  xxiii,  11.)  and  the  Hebrew  bond 
servant  was  dismissed  free.  God  prom- 
ised so  to  command  his  blessings  in  the 
sixth  year,  that  it  should  bring  forth 
fruit  for  three  years.  (Lev.  xxv,  1,  &c.) 
In  this  seventh  year  the  law  was  to  be 
publicly  read  in  the  ears  of  the  people, 
by  divine  authority.  (Deut.  xxxi,  10.) 
This  was  probably  observed  in  the  time 
of  Joshua,  and  the  elders  who  survived 
him.  Israel  then  revolted  to  Baal,  and 
as  we  do  not  find  it  mentioned  in  the  sub- 
sequent history,  it  was  probably  after- 
wards kept  merely  as  an  aera  of  time,  or 
civil  institution.  We  find  the  neglect  of 
it  assigned  as  one  reason  for  the  seventy 
years'  captivity.  (2  Chron.  xxxvi,  20,  21.) 

The  year  of  jubilee  was  observed  ev- 
ery seventh  sabbatical  year,  that  is,  every 
50th  year.  The  word  jubilee  signifies 
the  sounding  of  a  trumpet.*  Notice  of 
its  approach  was  given  on  the  evening  of, 
the  day  of  atonement,  and  the  Rabbins 
write,  that  every  Israelite  was  required 
to  sound  the  trumpet  nine  times.  The 
jubilee  had  remarkable  effects  both  on 
property  and  liberty.  If  an  Israelite 
from  poverty  had  sold  his  possession,  it 
was  to  be  restored  to  him  in  this  year, 
for  the  land,  says  God,  is  mine,  (Lev. 
xxv,  23,)  and  if  from  a  similar  cause  he 
had  sold  himself,  he  was  to  be  freed  this 
year,  for,  says  God,  he  is  my  servant. 


*  Othrr*  derive  it  from  a  word  signifying  "to 
cause  to  brin ?  * 


This  must  have  been  a  grand  and  de- 
lightful aera  to  Israel.  When  they  heard 
the  joyful  sound  (Ps.  lxxxix,  15,)  the 
captive  was  free,  and  the  bondman  set 
out  for  his  native  inheritance  to  enjoy 
liberty,  plenty,  and  peace.  Their  privi- 
leges and  property  were  again  restored 
to  them.  By  this  institution,  the  pos- 
sessions of  the  tribes  were  preserved  in 
their  respective  families,  and  being  re- 
stored again  at  the  close  of  fifty  years, 
there  could  be  no  disputed  titles  to  prop- 
erty. The  lineage  of  Christ,  like  that  of 
every  other  Jew,  being  by  this  means  in- 
timately connected  with  the  ownership 
of  property,  could  be  distinctly  traced, 
and  was  indisputably  proved.  This  fes- 
tival preserved  a  well  regula'  d  equality 
of  property  without  injustic ,  for  all  who 
bought  or  sold,  knew  that  the  year  of 
jubilee  was  to  come.  It  was  also  a  sea- 
son of  religious  reflection  and  improve- 
ment, and  inculcated  the  virtues  of  hu- 
rrfanity,  and  charity,  by  the  release  of  the 
debtor  and  the  captive.  It  was  a  remark- 
able type  of  the  redemption  by  Christ. 
The^inalogy  of  the  jubilee  to  the  gospel 
will  be  seen  at  once,  and  seems  plainly 
referred  to  by  the  Lord  himself.  (Luke 
it,  19.) 

The  Jewish  year  was  divided  into  iix 
seasons,  each  of  two  months'  duration ; 
taking  in  one  whole  month  and  the  halves 
of  two  other  months.  They  had  different 
times  from  which  they  reckoned  the  be- 
ginning of  the  year,  according  to  the  ob- 
jects they  had  in  view.  The  sacred  year 
began  in  the  month  of  Abib,  because  in 
that  month  the  Israelites  were  delivered 
from  Egypt,  (Exod.  xii,  2,)  and  by  this 
year,  their  festivals  and  religious  services 
were  regulated.  Their  civil  year  began 
in  the  month  of  Tisri. 

Their  months  consisted  alternately  of 
29  and  30  days,  and  when  needful,  they 
added  an  intercalary  month,  formed  out 
of  the  surplus  days  in  the  year,  and  called 
it  Veader,  or  2d  Adar.  Their  months  of 
course  could  not  exact^eorrcspond  with 
ours,  as  tin  y  answered  rather  to  the  moon 
than  the  mouth.  Thus  Tisri  would  in- 
clude pait  of  September  and  part  of  Oc- 
tober. 

The  Jews  began  their  day  at  the  set- 
ting sun,  and  an  hour  with  them  was  the 


4B 


SCRIPTURE  HELP. 


twelfth-^part  of  the  time  the  sun  contin- 
ued above  the  horizon.  The  night  was 
divided  into  four  parts  or  watches,  each 
lastingthree  hours. 

The  weather  in  the  land  of  Judea,  is 
different  from  ours.  The  summer  is  per- 
fectly dry,  without  intervening  showers, 
and  the  winter  is  wet,  rain  falling  for 
many  days  successively.  The  weather 
is  not,  however,  the  same  throughout  Ju- 


dea. It  is  hottest  near  Jericho,  and  cold- 
est near  Lebanon. 

The  following  calendar*  may  serve  to 
explain  the  seasons,  and  periods  *f  the 
festivals  more  clearly. 


*  The  remarks  on  the  Weather  and  Produc- 
tions, &c.  in  this  Calendar,  are  taken  from 
Buhle's  Calendar  of  Palestine,  in  the  Fragments 
added  to  Calmet's  Dictionary. 


SCRIPTURE  HELP. 


49 


Calendar  of  the  Jews,  showing  the  seasons  of  the  Year,  the  time  of  the 
Public  Festivals,  the  State  of  the  Weather,  and  some  of  the  Productions  of 
the  earth  in  Palestine. 


Jewish 
Months. 

Ans.  to 

the 
Moons  of 

Mihs.  in 
the  Civil 
Year. 

Mnths.in 
the  Sacrd 
Year. 

Sea- 
sons. 

Festivals,  d/c. 

Weather,  Productions,  d/c. 

Tisri,  or 
Ethanim. 

1  Ki.  viii,2. 

2  Ch.  v,  3. 

Septcm. 

1st. 

7th. 

1.  Feast  of  Trum- 
pets. 

10.  Day  of  Atone- 
ment. 

15.  Feast  of  Taber- 
nacles. 

22.  Last  day  of  the 
Feast. 

Great  heat  in  the  day,  and 
the  nights  cold. 

Rain  frequently  falls  at  the 
end  of  this  month. 

There  are  abundance  of 
grapes  ripe. 

They  begin  to  plough  and 
to  sow. 

Marches- 
van. 

October. 

2d. 

~~Sth. 

►  Seed 
time. 

Sometimes  the  rainy  sea- 
son (called  the  early  or  former 
rain.)  doe3  not  commence  till 
this  month. 

The  extreme  heat  is  now 
abated. 

The  dew  is  more  plentiful 
thar  with  us. 

Wheat  and  barley  are 
sown. 

The  latter  grapes  are  gath- 
ered. 

Cislieu. 

Novem. 

3d. 

yth. 

25.  The  Feast  of 
Dedication. 

If  the  rainy  season  has  not 
begun,  it  certainly  commen- 
ces this  month. 

The  heat  of  the  sun  is  con- 
siderable in  day-time,  but 
the  nights  are  very  cold. 

The  general  sowing  of 
corn  is  in  this  month. 

Tebeth. 
Ea.  Q,  16. 

Decern, 

4th. 

10th. 

►  Win- 
ter. 

]  : — 

Rains  fall  in  this  month. 

The  cold  is  sometimes  very 
piercing,  so  that  persons  have 
perished  from  cold,  but  the 
snow  seldom  remains  all  day 
on  the  ground. 

The  grass  and  herbs  spring 
up  after  the  rains. 

Shebeth7~ 
Zech.  i,  7. 

January. 

5th. 

nth. 

: 

15.  Beginning-  of 
the    Year  of 
Trees. 

There  is  snow  on  the  moun- 
tains, but  near  Jericho  the 
cold  is  hardly  felt. 

The  winter  is  chiefly  re- 
markable for  frequent  show- 
ers, which  fall  more  in  the 
(light  than  day  time. 

Corn  is  still  sown. 

The  winter  fig  is  still  found 
on  the  trees,  though  stripped 
of  leaves. 

Adar. 
Vcadcr 
comes  in 
here  when 
an  addition- 
al month  is 
wanted. 

Febru. 

6th. 

12th. 

sCold 
Be* 

Bon. 

14,   and    15.  The 
Feast  of  Purim. 

Chiefly    remarkable  for 
rain. 

Towards  the  end  of  this 
month  thc%no\vs  and  winter 
colds  cease. 

Harley  sometimes  sown  at 
Aleppo,  till  the  middle  of  this 
month. 

7 


50 


SCRIPTURE  HELP. 


Jewish  . 
Months. 

Ans.  to 

the 
Moons  of 

Mths.  in\  Mnths.in 
the  Civil  the  Sacrd 
Year.  Year. 

Sea- 
sons. 

Festivals,  tyc. 

Weather,  Productions,  fyc. 

Nisan  or 
A  bib. 

Exod.  xii, 
Nehe.  ii,  1. 

March. 

7th. 

• 

1st. 

14.  The  P.  Lamb 
killed. 

15.  The  Passover. 

16.  The  first  fruits 
of  the  Barley 
Harvest  pre- 
sented. 

21.  The  end  of  the 
Passover,  and 
unleavened  Bread 

Rain,  called  the  latter  rain' 
frequent. 

Great  heat  in  the  plains  of 
Jericho,persons  have  perished 
through  the  heat  of  the  sun. 

The  rivers  swell  from  the 
rain,  and  the  thawing-  of  the 
snow. 

Barley  ripe  at  Jericho,  but 
little  of  the  wheat  in  the  ear. 

The  fig-  tree  blossoms,  even 
while  the  winter  fig1  is  on  the 
tree. 

The  vine  produces  the  first 
clusters;  about  Sidon  they 
have  a  triple  produce  in  the 
year. 

Jiar,  or 
Iyar. 

April. 

8th. 

2d. 

^Har- 
vest. 

Frequent  rains — heats  ex- 
cessive near  Jericho. 

The  harvest  depends  on 
the  duration  of  the  rainy  sea- 
son. 

Barley  is  generally  cut 
down  this  month. 

Wheat  begins  to  ripen. 

Sivan. 
Est.  viii,  9. 

May. 

9th. 

3d. 

6.  Pentecost,or  the 
Feast  of  Weeks 

The  First  Fruits  of 
the  Wheat  Har- 
vest presented. 

The  excessive  heat  renders 
the  earth  barren,  as  a  sharp 
winter    does  with   us — the 
north  and  east  winds  in- 
crease the  heat.    The  west 
wind  decreases  it  at  Aleppo. 

The   snow  on  Libanus 
thaws  rapidly. 

Barley  sometimes  not  all 
cut  down  till  this  month. 

Wheat  is  cut  down  in  this 
month. 

The  grass  and  herbs  have 
grown  in  some  places  a  yard 
high. 

Thammuz, 
orTammuz 

June. 

10th. 

4th. 

►  Sum- 
mer. 

The  weather  is  extremely 
hot,  not  cold  even  in  the 
night — rain  is  now  very  rare. 

The  inhabitants  pass  their 
nights  on  the  roofs  of  their 
houses. 

The  rice  and  early  figs  ri- 
pen. 

Ab. 

July. 

11th. 

5th. 

9.  The  Temple  ta- 
ken on  this  day 
1st.  by  the  Chal- 
deans,, and  af- 
terwards by  the 
Romans. 

The  heat  is  still  more  in- 
tense. 

Libanus  is  for  the  most 
part  freed  from  snow,  except- 
ing places  not  exposed  to 
the  sun. 

Ripe  dates  at  Jericho. 

Elul. 

Augmt. 

12th. 

6th. 

Hot 
>  Sea- 
|  son. 

1 

The  sky  is  serene  and  fair 
and  the  heat  extreme. ' 

Ripe  tiers  at  Jerusalem,  and 
ripe  olives  near  Jericho. 

Grapes  are  ripe,  and  the 
(clusters  very  large. 

SCRIPTURE  HELP. 


51 


The  sacrifices,  properly  so  called,  may  j  To  enter  into  a  description  of  these 
he  divided  into  two  general  parts  bloody  would  be  unnecessary  ;  they  were  of  a 


or  animate,  and  unbloody  or  inanimate. 
The  first  weie  of  three  sorts,  whole  burnt 
offerings,  sin  offerings,  and  peace  offer 


mixed  character,  ceremonial,  moral,  civil, 
and  political,  typifying  in  many  respects 
the  gospel  of  Jesus  Christ.    The  general 


tngs.  It  will  be  proper  to  set  down  what  nature  of  the  law  of  Moses  has  already 
was  common  to  them  all.    1.  Sacrifices' been  pointed  out,  under  the  account  of 

the  law  and  the  gospel  :  but  the  precise 
objects  of  all  these  particular  parts  are  not 


in  general  were  holy  offerings,  but  the 
public  ones  were  the  holiest.  2.  It  was 
unlawful  to  sacrifice  any  where  but  in  the 
temple.  All  sacrifices  were  to  be  offered 
in  the  day  time,  never  in  the  night.  4. 
There  were  only  five  sorts  of  animals 
which  could  b,e  offered  up,  namely,  bid- 
locks,  sheep,  goats ;  and 
pigeons,  and  turtle  doves. 


fully  understood- — Some  of  them,  like 
many  of  the  unfulfilled  prophecies,  are 
now  obscure,  but  we  may,  perhaps,  ex- 
pect that  they  will  be  made  manifest  here- 
after. 

With  respect  to  the  sacrifices,  it  may 
be  observed  generally,  that  no  particular 
imals  were  to  be  perfect,  and  without  sacrifices  were  appointed  for  offences  of  a 
blemish  or  spot.     Certain   ceremonies!  moral  nature,  except  in  a  few  prescribed 


among  birds, 
All  these  an- 


were  to  be  observed  in  every  sacrifice 
some  of  which  were  performed  by  those 
that  offered  it,  as  the  laying  their  hands 
on  the  head  of  the  victim,  killing,  flaying, 
and  cutting  it  in  pieces,  and  washing  the 
entrails  of  it ;  others  were  to  be  done  by 
the  priests,  as  receiving  the  blood  in  a 
vessel  appointed  for  that  purpose,  sprink- 
ling it  upon  the  altar,  which  was  the 
most  essential  part  of  the  sacrifice,  light- 
ing the  fire,  setting  the  wood  in  order  up- 
on the  altar,  and  laying  the  parts  of  the 
victim  upon  it.  6.  All  sacrifices  were 
salted. 

The  unbloody  or  inanimate  sacrifices  the  need  of  the  better  sacrifices  of  Christ, 
were.  I.  The  offerings  and  libations,  by  whom  "he  that  believeth  is  justified 
2.  Fir3t  fruits.  3.  Tenths.  And  4.  Per-  from  all  things,  from  which  he  could  not 
fumes.  They  were  forbidden  to  mix  be  justified  by  the  law  of  Moses."  (Acts 
honey  with  the  offerings,  and  salt  was  xii,  39.) 


instances;  although  as  the  sins  of  the 
people  were  to  be  confessed  over  the  head 
of  the  goat  of  the  sin  offering  on  the  day 
of  atonement,  the  high  priest  would  not 
forget  the  acknowledgement  of  their 
moral  transgressions  :  yet  so  completely 
did  their  sins  exceed  the  means  pro- 
vided by  the  ceremonial  law  for  their 
being  purged  away,  that  in  the  Epistle 
to  the  Hebrews,  the  sentiments  of  the 
thoughtful  and  serious  Jews  are  strongly 
expressed,  It  is  not  possible  that  the 
blood  of  bulls  and  of  goats  should  take 
away  sins."    (Heb.  x,  4.)    They  showed 


absolutely  necessarv  in  every  oblation-* 
Mark  ix.  49.  50.  Col.  iv,  6. 


many  ceremonies  appointed  for  purifica- 
tion :  they  had  places  which  were  con- 


We  will  now  briefly  notice  the  nature 
of  the  Jewish  government.  It  is  evident 
that  it  was  quite  peculiar.  It  lias  been 
rightly  called  a  thtocracy.  God  himself 
was  not  only  the  object  of  the  worship  of 
sidered  sacred,  or  set  apart  for  some  par-j  Israel,  but  if  the  expression  may  be  used, 


ticular  purposes,  as  the  tabernacle  and 
its  court,  the  holy  of  holies,  and  after- 
wards,  when  they  came  to  be  settled  in 
their OWB  land,  the  cities  of  refuge,  the 
titty  of  Jerusalem,  and  the  temple.  They 
had  also  many  holy  things  as  the  ark, 
the  altar  of  incense,  the  table,  the  candle- 
stick, the  laver,  the  altar  of  burnt  offering, 
the  holy  garments,  &c. 


•See  Boausobre  and  I'Enfaut's  Introduction 
to  the  New  Testament. 


the  political  owner  of  their  country. 
He  governed  them  immediately,  not  only 
by  the  laws  which  he  had  given  them, 
but  by  appointing  peace  and  war;  going 
before  them  to  battle,  antf  directing  them 
in  various  circumstances  of  their  lives. — 
All  the  land  belonged  to  him,  and  was 
held  as  it  were  in  fee  under  him,  as  the 
chief  lord  of  the  soil. — Hence  when  they 
desired  a  king,  it  was  considered  a>  re- 
jecting the  government  of  (Jod.  (  1  Sain, 
viii,  7.) 


53 


SCRIPTURE  HELP. 


The  high  -priest  was  the  first  charac- 
ter in  the  Jewish  government,  and  the 
medium  of  communion  with  God.  He 
was  consecrated  to  his  office  with  oil, 
composed  of  the  richest  ingredients  and 
perfumes.  He  wore  two  kinds  of  gar- 
ments ;  one  of  which  was  worn  in  his 
usual  services,  (Exod.  xxviii.)  and  the 
other  was  only  put  on  when  he  entered 
alone  once  a  year,  on  the  great  day  of 
atonement,  (Lev.  xvi.)  into  the  most  holy 
place  which  was  a  figure  of  the  true 
heavens.  (Heb.  rv,  6.)  He  had  a  breast- 
plate on  which  were  engraven  the  names 
of  the  twelve  tribes  of  Israel  that  he 
might  bear  them  as  a  memorial  before 
the  Lord,  when  he  went  into  the  holy 
place.  (Exod.  xxviii,  29.)  He  is  point- 
ed out  to  us  in  the  Hebrews  as  a  remark- 
able type  of  Jesus  Christ. 

The  priests  were  the  ministers  of  re- 
ligion for  common  purposes-  They 
were  all  descendants  of  Aaron,  to  whose 
family  the  priesthood  was  confined,  and 
the  officiating  priests  were  to  have  no 
defect  of  body.  They  conducted  the 
temple  service,  and  offered  the  sacrifices 
to  God,  of  which  they  partook  for  their 
maintainance.  They  were  to  decide  who 
were  clean  and  unclean,  and  were  pub- 
licly to  teach  the  law  of  God  to  the  peo- 
ple. They  were  many,  because  no  one 
man  could  do  what  was  needful  to  keep 
up  the  whole  system  of  sacrifices ;  and 
because  of  their  morality,  a  succession 
was  indispensably  necessary.  But  they 
were  all  of  one  family,  and,  viewed  as  a 
body,  they  point  our  attention  to  one 
great  high  priest,  and  their  whole  exer- 
tions may  be  considered  as  figurative  of 
one  great  atoning  sacrifice.  "  The  priests 
that  offer  gifts  according  to  the  law  serve 
unto  the  example  and  shadow  of  heaven- 
ly things."  (Heb.  viii,  4,  5.)  Thus  the 
Levitical  priesthood  was  a  shadow  of  the 
priesthood  of  Christ. 

The  Levites  were  the  descendants  of 
Levi,  and  they  were  taken  into  the  ser- 
vice of  God  instead  of  the  first-born  of 
all  the  tribes  of  Israel.  They  waited  on 
the  priests,  doing  the  lower  service  of 
the  sanctuary.  They  were  dispersed 
also  among  the  tribes  as  teachers  of  the 
people,  and  as  magistrates  or  judges. 
They  had  no  inheritance  in  the  land. 


though  they  possessed  cities,  for  God 
was  their  inheritance,  and  he  gave  them 
the  tithes  of  the  increase  of  the  land,  as 
a  reward  for  their  service  in  the  taberna- 
cle.   (Numb,  xviii,  20,  32.) 

We  have  now  seen  that  God  appointed 
a  variety  of  seasons  and  festivals,  cere- 
monies and  offices  among  the  Jews,  and 
that  they  were  designed  for  various  im- 
portant purposes :  to  perpetuate  the 
memory  of  his  great  works ;  to  afford 
the  Jews  frequent  opportunities  of  in- 
struction ;  to  form  useful  sentiments  and 
habits ;  constantly  to  keen  in  view  their 
subjection  to  him,  as  their  deliverer  and 
governor  ;  and  farther,  one  great  inten- 
tion of  the  whole  was,  to  point  out  Jesus 
Christ  and.  the  blessings  of  the  gospel. 
They  were  figurative,  and  shadows  of 
things  to  come,  Christ  being  the  body, 
or  substance.  (Col.  ii,  17.)  Hence  the 
law  is  said  to  be  a  "  shadow  of  good 
things  to  come,  and  not  the  very  image 
of  the  things."  (Heb.  x,  1.)  It  may 
reasonably  be  doubted  whether  the  Jews 
understood  the  complete  intention  of 
their  own  ceremonies ;  but  we  know 
that  the  pious  amongst  them  believed  in 
a  Saviour  to  Come.  "  Abraham  rejoiced 
to  see  his  day  and  was  glad."  (John 
viii,  56.)  The  church  of  God  however, 
in  its  infant  state,  (Gal.  iv,  1 — 3,  &c.) 
was  taught  by  its  great  parent,  things  of 
which  it  could  not  perhaps  comprehend 
the  full  meaning,  but  which  were  still 
very  useful,  as  elements  preparatory  to 
farther  instruction.  This  the  epistle  to 
the  Hebrews  plainly  manifests. 

Dr.  Buchanan  says,  "  From  the  early 
oblivion  of  many  of  the  divine  ordinan- 
ces, and  from  other  circumstances,  it  ev- 
idently appears,  that  the  law  of  Moses 
was  intended  by  providence  to  be  of  more 
use,  as  to  example  and  practical  benefit, 
to  the  Christian  than  the  Jewish  people, 
(see  1  Cor.  x,  11.)  The  volume  of  the 
Pentateuch  has  probably  been  more  stud- 
ied, and  more  spiritually  understood,  and 
has  also  been  more  largely  productive  of 
the  fruits  of  righteousness,  under  the 
Christian,  than  under  the  Jewish  dispen- 
sation. The  first,  or  golden  age  of  Is- 
rael does  not  seem  to  have  extended 
much  beyond  a  hundred  years  from  their 
arrival  in  Canaan.    The  glory  of  Israel, 


SCRIPTURE  HELP. 


53 


was  indeed  revived  in  the  days  of  David 
and  Solomon5>but  even  this  lasted  but  a 
short  time.  It  existed  as  it  were,  but  for 
a  moment,  merely  to  be  a  type  of  anoth- 
er kingdom,  the  more  striking  for  its  be- 
ing short. 

The  feasts  and  offices  which  have  been 
described,  were  appointed  by  the  law  of 
Moses,  but  other  feasts  were  added,  and 
other  classes  of  persons  were  afterwards 
formed  amongst  the  Jews ;  and  it  may 
be  useful  to  give  a  very  brief  account  of 
some  of  these. 

The  feast  of  Purim,  or  lots,  was  in- 
stituted to  commemorate  their  deliver- 
ance by  the  providence  of  God  from  the 
massacre,  which  Haman  had  designed, 
and  for  which  he  had  procured  a  decree. 
(See  Esther.) 

The  feast  of  Dedication  was  instituted 
by  Judas  Maccabaeus ;  to  commemorate 
the  recovery  of  the  temple,  and  its  ded- 
ication to  the  service  of  God.  (John  x, 
22.) 

The  Jews  have  many  other  feasts  and 
fasts  :  but  as  they  do  not  appear  to  be 
alluded  to  in  scripture,  they  need  not  be 
mentioned  here. 

The  Prophets  were  persons  whom 
God  raised  up  and  sent,  as  teachers  and 
instructors,  to  revive  the  spirit  of  religion 
among  the  people,  and  to  foretell  such 
future  events  as  he  thought  fit  to  reveal. 

The  Nethinims,  (from  Nathan,  given 
or  offered)  were  made  servants  to  the 
priests  and  Levites,  and  appointed  to 
perform  the  meaner  offices  in  the  house 
of  God. — They  are  supposed  to  have 
been  chiefly  the  descendants  of  the  Gib- 
eonitcs,  whose  lives  were  spared  by 
Joshua.  (Josh,  ix,  27.)  They  were  ap- 
pointed by  David  for  the  service  of  the 
Levites.    (Ezra  viii,  20.) 

The  Nazarites,  were  persons  separa- 
ted or  devoted  to  God  either  for  life,  or 
a  limited  time.    (Numb,  vi,  2,  &c.) 

The  Scribes  were  the  writers  of  the 
law.  The  doctors  and  lawyers  were  of 
this  class.  Their  original  office  was  to 
make  copies  of  the  law  ;  but  they  soon 
began  to  read  and  expound  it.  In  the 
time  of  our  Saviour  they  had  almost 
laid  aside  the  scriptures  for  their  tradi- 
tions, which  had  then  grown  large:  these 
in  the  new  testament  are  called  the  tradi- 


tions of  the  elders;  and  in  other  writings 
the  Misnah ;  or  the  oral  or  traditional 
law.  To  this  they  were  too  much  at- 
tached ;  being  inclined  rather  to  inter- 
pret the  scriptures  by  their  traditions, 
than  to  make  their  traditions  bend  to  the 
authority  of  the  scriptures. 

The  religious  sects  mentioned  in  the 
scriptures  were :  The  Pharisees  or  sep- 
aratists so  called,  because  they  separated 
from  others,  under  profession  of  particu- 
lar strictness.  "  They  trusted  in  them- 
selves that  they  were  righteous,  and  des- 
pised others.  (Luke  xviii,  9.)  Ex- 
tremely particular  in  small  things,  they 
neglected  justice,  mercy,  and  faith.  Un- 
der a  profession  of  extraordinary  sancti- 
ty, they  were  hypocritical,  proud,  censo- 
rious, and  covetous. 

They  substituted  human  traditions  in 
the  room  of  revelation,  and  they  expect- 
ed to  be  saved  by  their  works.  Jesus 
Christ  often  severely  reproved  them  for 
perverting  the  word  of  God. 

The  Sadducecs,  so  called  from  Sadoc, 
the  founder  of  the  sect.  They  denied 
the  immortality  of  the  soul,  the  resur- 
rection of  the  body,  and  the  existence  of 
angels  or  spirits.  They  were  the  men 
of  pleasure  of  their  day. 

The  Herodians  shaped  their  religion 
to  please  Herod,  and  it  is  said  professed 
to  believe  that  he  was  the  Messiah.  They 
sought  to  please  man  and  feared  man 
more  than  God. 

The  Samaritans  were  the  descendants 
of  the  nations  whom  the  kings  of  Assy- 
ria settled  in  the  country  of  the  ten 
tribes,  and  who  were  intermixed  with 
some  of  the  people  of  Israel.  They  es- 
tablished a  mixed  system  of  religion 
compounded  of  Judaism  and  Heathen- 
ism, and  there  was  great  enmity  between 
them  and  the  Jews. 

The  Stoics  were  a  sect  of  heathen 
philosophers,  who  prided  themselves  in 
an  affected  indifference  to  pleasure  or 
pain.  They  professed  to  consider  virtue 
as  its  own  reward,  and  maintained  that 
all  events  were  determined  by  fate,  and 
not  by  the  direction  of  the  divine  being. 
They  held  also  that  a  wise  man  ought  to 
be  free  from  all  passions. 

The  iljdcureans  were  a  sect  of  hea- 
then   philosophers,    who    ascribed  all 


51 


SCRIPTURE  HELP. 


things  to  chance,  and  considered  pleasure 
as  the  chief  good. 

The  Nicolaitans  were  a  corrupt  sect 
of  heretics,  who  allowed  themselves  to 
partake  of  the  sacrifices  of  the  heathen, 
and  to  practise  adultery  without  check 
or  remorse. 

In  conclusion,  we  may  observe  the 
wisdom  of  God,  in  permitting  such  a  va- 
riety of  opinions  to  arise  before  the  can- 
on of  scripture  was  closed  ;  as  by  this 
means  we  have  the  testimony  of  his  word 
on  every  difference  of  moment  that  can 
happen.  Thus  the  Bible  not  only  shows 
us  the  truth,  but  also  marks  out  and  con- 
demns those  errors  to  which  the  human 
mind  is  most  prone. 


CHAPTER  VII. 

An  Explanation  of  some  Expressions 
peculiar  to  the  Scriptures. 

Every  science  has  its  peculiar  terms 
and  expressions,  which  appear  difficult 
to  those  who  are  ignorant  of  it,  but  con- 
vey clear  ideas  to  such  as  have  made 
that  science  their  study.  In  some  mea- 
sure this  is  true  of  religion  ;  the  first  of 
all  sciences,  the  most  advantageous  of 
all  studies.  Here  God  himself  is  the 
teacher,  and  he  takes  this  as  his  peculiar 
title,  "  I  am  the  Lord  thy  God  which 
teacheth  thee  to  profit." 

The  terms  and  expressions  used  in 
the  Bible,  are  generally  taken  from  com- 
mon occurrences  in  life,  and  admirably 
illustrate  the  truth  which  God  has  re- 
vealed. The  object  of  this  chapter,  is 
to  endeavour,  briefly  to  explain  a  few  of 
those  forms  of  speech  which  are  pecu- 
liar to  the  Bible.  Fully  to  exhibit  their 
spirit  and  meaning,  would  require  many 
volumes  ;  only  a  few  hints  can  therefore 
be  given  on  each.  Let  the  reader,  how- 
ever, endeavour  to  attend  to  such  phrases 
when  he  meets  with  them,  and  not  pass 
carelessly  over  them. 

The  expressions  intended  to  be  ex- 
plained, relate  to  God  the  Father,  to  Je- 
sus Christ,  the  Holy  Spirit,  the  Gospel. 
Faith  in  Christ,  the  state  of  man  by  na- 
ture, li is  state  by  grace,  and  to  God's 


justifying  us,  or  accounting  us  righteous 
through  the  atonement  of  Christ. 

With  respect  to  God  the  Father. 
He  is  called  a  Father,  because  he  is  the 
creator  and  supporter  of  all  men,  partic- 
ularly because  he  is  the  author  of  the 
spiritual  life  of  those  who  believe  in  his 
word,  and  love  him  as  their  preserver 
unto  his  heavenly  kingdom.  He  is  cal- 
led the  Father  of  our  Lord  Jesus  Christ, 
to  show  the  intimate  connexion  between 
the  eternal  and  invisible  God,  and  Jesus 
Christ  our  Lord,  who  is  described  as  his 
only  son,  possessing  a  common  nature 
with  him,  and  in  certain  important  res- 
pects one  with  him ;  so  that  God  is  his 
father,  in  a  sense  that  applies  to  no  one 
else.  Hence,  the  term  points  out  a  re- 
lationship which,  from  the  nature  of  the 
subject,  we  cannot  explain.  This  ex- 
pression also  shows  the  connexion  be- 
tween the  Father  and  Jesus  Christ  in  his 
mediatorial  capacity,  which  is  so  fre- 
quently and  distinctly  pointed  out  in  the 
new  testament.  He  is  the  Father  of  the 
spirits  of  all  flesh,  as  the  spirits  of  all 
men  are  created  by  his  power.  He  is 
the  Father  of  lights  as  the  source  of 
wisdom  and  knowledge,  which  he  com- 
municates to  his  creatures  in  such  de- 
grees as  it  pleases  him.  It  is  said,  God 
lifts  up  the  light  of  his  countenance  on 
his  people ;  that  is,  he  manifests  his 
presence,  favor,  and  love  to  them,  as  a 
tender  father  does  when  he  smiles  upon 
a  son  with  whom  he  is  well  pleased. 
Again,  it  is  said,  he  hides  his  face  from 
them  ;  that  is,  they  are  sometimes  de- 
prived of  communion  with  him,  and 
have  little  or  no  sense  or  perception  of 
his  favour  towards  them.  They  are  also 
said  to  enjoy  the  presence  oj  God,  or  the 
manifestation  of  God  to  their  spirits,  as 
he  visibly  manifested  his  presence  by  the 
shekinah,  or  divine  appearance,  to  the 
people  of  Israel.  He  is  also  their  por- 
tion, their  souls  are  satisfied  in  him  as 
an  all  sufficient  good. 

The  grace  of  God,  is  the  undeserved 
favor  and  kindness  of  God  to  us,  arising 
entirely  from  his  own  will.  It  is  the 
spring  and  source  of  all  the  benefits  we 
leceive  from  him. 

With  respect  to  Jesds  Christ,  he  is 
called  the  only  begotten  Son  of  God. 


SCRIPTURE  HELP. 


55 


The  scriptures  do  not  explain  the  nature 
of  the  union  of  the  Father  and  the  Son  ; 
but  this  expression  points  out  the  inti- 
mate relationship  which  subsists  between 
them,  and  may  teach  us  the  immense 
love  of  God  te  sinners,  in  that  he  spared 
not  his  own'Son.  (See  the  observation  on 
the  Father  of  our  Lord  Jesus  Christ.) 
He  is  called  the  word  of  God.  A  word 
is  the  birth  of  the  mind,  the  expression 
of  the  purposes  and  counsels  of  the 
heart,  and  thus  Christ  is  called  the  word 
of  God,  as  he  is  the  manifestation  of  the 
purposes  and  glory  of  God,  and  especial  - 
ly of  his  wisdom  and  love  in  our  re- 
demption. He  was  with  God,  and  was 
God,  partaking  of  the  same  divine  na- 
ture :  united  most  intimately  to  him, 
and  therefore  entitled  to  the  worship  and 
honor  which  creatures  owe  to  their  crea- 
tor.* He  is  the  heir  of  all  things. — 
From  his  character  as  Son  of  God,  he 
inherits  all  the  power  and  glory  of  his 
heavenly  Father  5  even  as  an  heir  inher- 
its the  estate,  which  in  due  time,  he  is  to 
possess.  The  brightness  of  his  Father's 
glory.  Jesus  Christ  is  the  manifestation 
of  that  glory  in  its  most  illustrious  and 
benificent  displays ;  even  as  the  rays 
which  proceed  from  the  sun  convey  to 
us  all  that  we  know  and  all  that  we  feel 
of  its  glory  ;  and  the  express  image  of 
the  Father's  person  :  the  very  counter- 
part of  it,  even  as  the  impression  is  the 
counterpart  of  the  seal.  The  The  first- 
born of  every  creature.]    The  head  and 


*  The  ancient,  Jews  frequently  used  the  ex- 
pr»  udon  the  word,  of  God ;  and  though  it  is  not 
easy  to  say  exactly,  what  they  intruded  by  it, 
yet  they  appear  always  to  have  meant,  either 
God,  or  some  display  of  his  power  and  glory. 

t  The  apostle  shows  his  meaning1  by  what.  fol- 
lows. After  bringing  forward  Christ  in  this 
character,  he  adds,  For  by  him  were  all  things 
created^  &c.  which  is  the  most  complete  reason 
possible,  why  he  should  be  the  head  and  the  ru- 
ler <>f  the  whole. — But  if  a  lower  station  be 
assigned  him,  the  reasoning  fails. — For  it  would 
not  follow,  that  because  he  created  all  things, 
he  wa«  *  ithcr  the  first  created  being  in  point  of 
time,  or  (Ik-  first  of  created  brings  with  respect 
to  any  qualifications  whatever  :  since  neither  the 
first  iu  existence,  nor  the  first  in  excellence, 

among  creatures,  could  be  more  than  a  crea- 
ture: and  neither  reason  nor  revelat  ion  gives  us 
Illy  ground  to  suppose  that  any  creature  can 
create  others,   ^bit  if  the  proof  that  Christ  was 


ruler  of  all  created  beings.  Fisst  born 
in  power  and  authority.  He  took  upon 
him  the  form  of  a  servant :  though  as 
"  God  over  all,"  he  possessed  universal 
dominion,  yet  by  taking  our  nature  upon 
him  he  submitted  to  appear  as  a  creature, 
subject  and  obedient  to  God.  "  He  was 
put  to  death  in  the  flesh  ;  his  human  na- 
ture suffered  death,  but  he  was  quickened 
by  the  spirit ;  raised  by  the  Holy  [Spirit 
from  the  dead.  He  was  made  sin  for  us, 
he  stood  in  our  place,  and  though  he 
was  perfectly  holy,  the  consequences  of 
our  transgressions  were  charged  upon 
him  ;  he  was  made  an  offering  for  sin 
on  our  account,  and  thus  he  redeemed 
us  ;  purchasing  his  church  with  the  price 
of  his  precious  blood.  He  is  our  life,  he 
is  the  cause  why  we  live ;  he  having 
died,  and  risen  again,  communicates 
spiritual  life  to  all  that  believe  in  him, 
and  supports  and  maintains  this  life,  and 
thus  prepares  them  for  eternal  life,  the 
gift  of  God  through  Christ.  He  gave 
himself  a  ransom  for  all.  The  whole 
human  race  being  by  nature  children  of 
wrath,  in  bondage  to  sin,  and  the  cap- 
tives of  Satan,  Jesus  freely  gave  himself 
as  the  price  of  their  redemption,  and 
thus  obtained  complete  deliverance  for 


the  first  born  o  f  every  creature,  be  this,  that  by 
him  were  all  things  created,  it  is  manifest  that 
the  apostle  designed  to  hold  him  up  as  Lord- 
over  all,  in  consequence  of  his  being"  the  creator 
of  all ;  and  thus  his  reason  explains  his  meaning". 

It  deserves  attention  also,  that  this  term  is 
often  applied  by  the  Jews  in  the  sense  of  head 
and  chief  Thus  the  first-born  of  death  shall 
devour  his  strength,  Job.  xviii,  13,  which  means 
some  incurable  disease;  death  in  its  full  power, 
which  will  certainly  bring  its  victims  to  the 
grave.  So  it  is  said  of  the  heir  of  the  house  of 
David,  I  will  make  him  my  first-born,  higher 
than  the  kings  of  the  earth.  Ps.  lxxxix  27.  i.  e. 
I  will  distinguish  him  above  the  rest,  and  his 
throne  shall  be  exalted  above  theirs.  .Again,  / 
will  be  a  father  unto  Israel,  and  Kphraim  shall 
be  my  first-born . — Jer.  xxxi,  !).  Or,  the  ruling 
tribe  of  Israel,  which  shall  be  eminent  above 
the  others  ;  for  we  know  that  F.phraim  was  not 
literally  the  firstborn,  of  Joseph,  nor  was  Joseph 
his  father  the  fu  st-horn  of  Jacob.  "  The  Jews 
make  the  word  first-born  to  be  synonymous 
with  the  word  king,  and  explain  it  by — a  great 
one  and  a  prince.  CHll  in  Col.  i,  If). — They 
also  speak  of  ( lod  as  the  first-born  of  the  irorld  ! 
Wetstein  in  h><".  A  longer  account  than  usual 
has  been  given  of  this  expression,  to  take  away 
the  difficulties  which  some  have  felt,  respecting" 

its  application  to  our  Lord  Jesus  Christ • 


56 


SCRIPTURE  HELP. 


all  classes  and  ranks,  all  sorts  and  con- 
ditions of  men.  He  is  the  propitiation 
for  the  sins  of  the  whole  world.  "  Through 
his  atoning  sacrifice  on  the  cross  and  his 
subsequent  intercession,  he  rendered  a 
holy  God  propitious  to  sinners,  so  that 
he  waits  to  be  gracious  on  the  true  mercy 
seat  or  propitiatory,  of  which  that  above 
the  ark  of  the  covenant  was  a  type — nor 
is  this  benefit  confined  to  the  Jews,  sin- 
ners all  over  the  whole  earth  are  admit- 
ted to  share  in  it,  so  that  his  obedience  to 
death  is  an  all-sufficient  atonement  for  the 
sins  of  all  men  in  every  land  and  through 
successive  ages."  He  is  made  of  God 
unto  us  wisdom,  righteousness,  sanctifi- 
cation,  and  redemption.  Whilst  we  are 
ignorant,  guilty,  unholy  and  condemned, 
God  has  appointed  Christ  to  give  us  wis- 
dom by  his  word,  his  spirit,  and  his  ex- 
ample ;  righteousness,  by  his  obedience 
to  the  law  for  us  ;  sanctification,  through 
the  power  of  his  grace,  that  we  may  be 
renewed,  and  made  holy  and  meet  for 
heaven ;  and  full  redemption  from  the 
grave,  hell,  and  endless  ruin ;  and  admit- 
tance at  the  last  day,  to  eternal  gldry  in 
heaven.  He  is  the  resurrection.  His 
people  are  united  to  him  by  faith,  and 
considered  as  members  of  that  body  of 
which  he  is  the  head,  and  because  he 
lives  they  shall  live  also.  Having  risen 
from  the  dead,  and  carried  with  him  into 
heaven  that  body  in  which  he  suffered 
and  died,  he  has  given  us  both  an  earnest 
and  a  pledge  of  our  resurrection. 

The  grace  of  our  Lord  Jesus  Christ, 
is  the  undeserved  kindness  and  love  of 
Christ,  shown  not  only  in  his  voluntary 
undertaking  to  become  obedient  to  the 
law  for  us,  and  to  suffer  in  our  stead 
even  unto  death,  but  also  in  the  help  and 
strength  which  he  affords  us. 

Faith  in  Christ,  is  a  reliance  upon 
Christ  for  the  fulfillment  of  his  promises, 
and  especially  those  which  he  has  made 
to  save  them  who  trust  in  him  for  eter- 
nal life.  As  this  is  the  most  important 
grace  given  to  the  Christian,  and  the 
source  of  every  excellence  in  his  char- 
acter, it  is  described  in  scripture  in  a  vast 
variety  of  modes.  Where  faith  dwells 
in  the  heart,  a  conviction  of  our  guilty 
and  dangerous  state  as  sinners,  of  our 
total  inability  to  help  ourselves,  and  a  re- 


nunciation of  all  hope  in  any  other  mode 
of  deliverance  is  presupposed.  The  sin- 
ner hearing  of  this  way  of  salvation,  be- 
lieves the  testimony  of  God  concerning 
Christ,  and  trusts  in  Christ  alone,  for 
pardon,  righteousness,  life,  and  full  sal- 
vation, as  offered  in  the  gospel.  He 
views  him  as  a  prophet,  who  came  to 
teach  him  the  way  to  heaven  ;  as  a  priest, 
who  offered  a  full  atonement  for  sin,  and 
who  intercedes  with  God  in  behalf  of  all 
who  seek  mercy  in  his  name  ;  and  as  a 
king,  who  is  exalted,  that  he  might  reign 
in  his  heart,  regulate  his  conduct,  subdue 
all  his  spiritual  enemies,  and  in  all  things 
be  acknowledged  as  his  Lord. 

This  faith,  is  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen. 
It  apprehends  as  realities,  things  not  yet 
possessed,  but  which  are  confidently  ex- 
pected by  the  believer  on  the  ground  of 
God's  promises.  And  it  is  a  conviction 
impressed  on  the  mind  of  the  existence 
of  things  which  are  not  visible  to  our 
bodily  eyes.*  The  believer  looks  unto 
Jesus,  he  views  him  as  his  only  saviour. 
As  the  Israelites,  when  bitten  by  fiery 
serpents,  looked  to  the  brazen  serpent 
that  they  might  be  healed  and  delivered 
from  death,  so  we  are  to  look  to  Christ, 
to  be  healed  of  our  spiritual  diseases,  and 
delivered  from  eternal  death:  and  we  are 
also  to  view  him  as  a  pattern  for  our  im- 
itation. The  believer  also  comes  to 
Christ,  he  listens  to  his  invitation,  trusts 
in  his  promise,  and  waits  on  him  in  his 
appointed  way  for  salvation*  As  beggars 
go  to  a  rich  man  for  relief;  as  scholars 
come  to  their  tutor  for  instruction ;  as 
rebels,  when  pardon  is  offered,  submit 
themselves  to  the  king ;  and  as  we  in 
distress,  would  go  to  a  wise,  powerful, 


*  The  faith  of  the  Christian  may  be  illustrated 
by  the  conduct  of  the  patriarchs  :  they  believed 
the  promise  of  God,  that  he  would  give  to  their 
descendants  the  land  of  Canaan,  and  this  faith 
guided  all  the  great  lines  of  their  conduct. 
Though  they  had  not  Canaan  in  possession,  yet 
from  their  firm  persuasion  that  God  would  ful- 
fill his  word,  Jacob,  and  after  him  his  son  Jo- 
soph,  directed  their  bones  to  be  carried  thither. 
They  considered  what  God  had  promised  as  a 
reality,  though  they  only  en  joyed  it  in  hope,  and 
they  were  strongly  convinced  that  it  would  take 
place,  because  God  had  promised  it,  though  all 
appearances  seemed  to  oppose  thoir  expectation. 


SCRIPTURE  HELP. 


57 


and  kind  friend,  for  comfort,  so  should 
we  come  to  Christ.  He  calls  on  his 
name,  he  worships  him,  and  earnestly 
entreats  his  help.  He  is  in  Christ,  uni- 
ted to  him  and  considered  one  with  him, 
as  a  member  is  in  the  body,  or  as  a 
branch  in  the  vine,  and  thus  partaking  of 
life  from  him.  He  abides  in  him.  As 
the  branch  by  abiding  in  the  vine,  bears 
fruit,  and  receives  ita  life  and  nourish- 
ment from  the  stock,  so  the  Christian 
continues  to  receive  living  influence  from 
Christ;  and  thus  manifests  the  fruits  of 
faith  in  all  those  holy  tempers  and  dis- 
positions which  adorn  the  gospel.  He 
receives  Christ,  welcoming  him  into  his 
heart  as  his  only  Saviour  :  and  he  puts 
on  Christ,  he  endeavours  to  have  the 
same  character,  the  same  purity,  holiness, 
meekness  and  love,  so  that  all  may  know 
whose  disciple  he  is,  by  his  life  and  con- 
duct. He  therefore  follows  Christ,  imi- 
tates his  example,  openly  professes  sub- 
jection to  him,  and  obeys  his  commands. 
He  eats  his  flesh  and  drinks  his  blood, 
believing  on  an  incarnate  Saviour,  he 
makes  his  atoning  sacrifice  the  food  of 
his  soul :  resorting  to  that  as  the  support 
of  his  hope,  as  he  does  to  daily  food  for. 
the  support  of  his  body.  He  enjoys  the 
communion  of  his  body  and  of  his  blood, 
when  he  receives  the  Lord's  supper.  The 
bread  and  wine  exhibit  visible  memorials 
of  his  Redeemer  j  they  point  out  to  him 
the  benefits  of  his  righteousness  and 
death,  and  of  those  benefits  he  partakes 
through  faith.  Believers  are  thus  one 
with  Christ,  and  with  each  other,  as  the 
bread,  though  distributed,  is  part  of  one 
loaf;  and  the  members,  though  many, 
are  parts  of  one  body.  He  is  crucified 
with  Christ,  interested  in  his  death,  and 
daily  dying  to  sin.  The  righteousness 
of  God  is  revealed  in  the  gospel  from 
faith  to  faith.  That  righteousness,  which 
comes  from  God  and  is  needful  for  the 
solvation  of  sinners,  is  manifested  in  the 
gospel  ;  and  we  see  it  and  embrace  it,  by 
faith  only,  and  eminently.  Salvation  is 
received  and  applied  by  faith  from  first 
to  last,  and  one  degree  of  faith  prepares 
the  believer  for  another. 

With  respect  to  the  holy  BPIHIT.  He 
seals  ?/s-  unto  the  tiny  of  redemption* 
The  Spirit  of  God  by  producing  holiness 

8 


of  heart,  impresses  and  stamps  the  divine 
image  on  the  soul,  as  a  seal  stamps  an 
impression  upon  wax,  and  thus  he  makes 
us  meet  for  the  inheritance  of  the  saints 
in  light.  Those  who  are  partakers  of 
this  spirit,  walk  after  the  spirit,  their 
minds  are  fixed  on  spiritual  things,  and 
the  great  object  of  their  lives  is  to  live 
under  his  influence.  To  grieve  the  Spirit, 
is  to  displease  him  by  sin,  as  an  unduti- 
ful  son  grieves  a  tender  parent.  To  re- 
sist the  Spirit,  is  to  oppose  his  influence 
on  our  minds,  and  to  refuse  to  be  led  by 
him,  because  we  love  sin  better  than  ho- 
liness. To  quench  the  Spirit,  is,  by  in- 
dulgence of  sin,  or  by  the  careless  and 
wilful  neglect  of  the  means  of  grace,  to 
oppose  his  convictions  and  lose  his  assis- 
tance ;  as  a  cheering  fire  may  be  extin- 
guished by  being  plunged  in  water. 
Blasphemy  against  the  Holy  Ghost,  is 
that  sin  of  which  the  Jews  were  guilty, 
who  although  they  were  eye  witnesses 
of  the  power  of  the  Holy  Ghost,  yet  ob- 
stinately and  maliciously  ascribed  it  to 
Satan,  and  thus  completely  rejected  the 
gospel  in  its  fullest  evidence.  The  com- 
munion of  the  Holy  Ghost,  means,  living 
under  his  influence,  and  having  fellow- 
ship with  him. 

With  respect  to  man  in  his  natural 
state.  He  is  described  as  shapen  in  in- 
iquity, and  conceived  in  sin,  having  a 
strong  natural  tendency  and  predisposi- 
tion to  evil,  and  an  aversion  from  good, 
inherited  from  his  parents  ;  by  nature  the 
child  of  wrath,  being  born  with  sinful 
inclinations,  which,  as  he  grows  up,  lead 
him  away  from  God  and  thus  incur  his 
anger,  and  render  him  liable  to  condem- 
nation. He  is  dead  in  trespasses  and 
sins,  so  completely  under  the  dominion 
of  sin,  and  in  love  with  it,  that  though 
he  is  not  dead  to  it,  he  is  dead  in  it,  since 
he  has  no  love  to  (iod,  nor  delight  in 
spiritual  tilings.  Such  are  in  the  flesh, 
in  the  natural  state  as  descended  from 
our  first  parents;  carnally  minded,  their 
minds  and  hearts  are  engaged  in  bodily 
"ratification,  and  earthly  things.  They 
walk  after  the  flesh ;  their  minds  are 
fixed  on  woildly  objects,  and  the  great 
aim  of  their  lives  is  to  gain  nothing 
higher  than  earthly  good.  They  pursue 
the  pleasures  of  sin  in  willing  bondage, 


56 


SCRIPTURE  HELP. 


as  a  servant  follows  a  master  whom  he 
loves.  They  live  to  themselves,  their 
will  is  unbroken,  unsubdued  by  divine 
grace.  They  seek  to  gratify  their  own 
purposes,  and  do  not  submit  themselves 
to  God.  They  are  conformed  to  the 
wrorld ;  like  the  men  of  the  world,  they 
approve  their  maxims,  adopt  their  senti- 
ments, and  follow  their  example  ;  living 
according  to  the  lust  of  the  flesh,  the  de- 
sires of  their  sensual  appetite ;  the  lust 
of  the  eye,  the  gaiety  and  empty  show 
of  the  world  ;  and  the  pride  of  life ;  the 
various  objects  which  our  ambition  may 
prompt  us  to  seek.  Thus  they  walk  af- 
ter the  course  of  this  world  ;  going  with 
the  opinions,  and  after  the  examples  of 
those  who  look  not  above  the  things  of 
time  and  sense.  They  live  to  the  lusts 
of  men,  obeying  men  rather  than  God. 

With  respect  to  the  gospel.  It  is  the 
power  of  God  unto  salvation,  as  it  is  the 
way  in  which  God  exerts  his  power  in 
saving  sinners.  God  executes  the  whole 
plan  of  their  deliverance:  he  is  the  author 
and  finisher  of  it.  It  is  the  wisdom  of  God, 
as  it  is  an  eminent  display  of  it  in  recov- 
ering sinful  man,  wThile  it  brings  glory  to 
God.  It  is  the  savour  of  life  unto  life  to 
the  people  of  God,  as  a  powerful  aro- 
matic revives  the  fainting  body,  so  the 
gospel  revives  the  dying  soul,  imparting 
life ;  spiritual  life  here,  and  eternal  life 
hereafter.  It  is  the  savour  of  death 
unto  death  to  the  wicked ;  it  smells,  as  it 
were,  of  death  to  them ;  it  tells  them 
their  hopes  are  unfounded ;  it  shows 
their  condemned  and  dead  state  in 
this  life,  and  their  eternal  death  in  the 
life  to  come.  The  kingdom  of  God,  is 
that  reign,  or  government  which  God 
foretold  he  would  set  up,  and  give  to  his 
Son, — Daniel  ii,  44.  vii,  13,  14  ;  and 
hence  it  is  applied  to  the  dispensation  of 
the  gospel.  It  is  likewise  applied  to 
those  who  believe  the  gospel,  and  who 
become  in  a  peculiar  measure  subject  to 
God ;  he  gives  them  laws  and  privileges, 
and  they  obtain  righteousness,  peace,  and 
joy  in  the  Holy  Ghost.  The  kingdom  of 
heaven,  frequently  signifies  the  same  as 
the  kingdom  of  God  ;  and  is  also  often 
applied  to  that  reign  of  God  in  the  heart 
which  makes  a  man  fit  for  heaven  :  at 
other  times,  when  an  evident  reference  is 


made  to  the  state  of  the  blessed  hereaf- 
ter, it  signifies  the  regions  of  eternal 
glory,  the  heavenly  world,  where  ,  God 
peculiarly  manifests  his  presence  and 
displays  his  glory. 

With  respect  to  man  in  a  state  of 
grace.  He  is  described  as  born  of  God ; 
a  complete  and  entire  change  has  been 
produced  in  hiiri  by  the  power  and  grace 
of  God ;  he  becomes  possessed  of  new 
perceptions  and  dispositions,  and  makes 
a  new  use  of  all  his  faculties  ;  he  has 
new  fears  and  hopes,  joys  and  sorrows, 
love  and  hatred  ;  new  desires,  and  new 
employments.  This  change  is  described 
as  having  passed  from  death  unto  life  ; 
being  delivered  from  a  state  of  condem- 
nation and  spiritual  death,  and  brought 
to  a  state  of  spiritual  life  and  holiness. 
Quickened  together  writh  Christ.  By  na- 
ture the  Christian  was  dead  in  sins,  but 
he  has  received  spiritual  life  through  the 
resurrection  of  Christ,  with  whom  he  is 
said  to  be  quickened,  or  made  alive  ;  be- 
cause Christ  was  raised  from  the  dead  as 
the  living  head  of  his  people  ;  and  their 
life  wras  therefore  considered  as  treasured 
up  in  him.  He  has  a  new  heart,  his  dis- 
positions and  affections  are  changed  and 
purified,  and  he  has  a  new  spirit,  new 
light  in  the  understanding,  new  purity  in 
the  imagination,  a  conscience  which  is 
tender  and  regulated  by  new  principles. 
Yet  there  are,  in  him,  two  principles,  like 
a  house  that  has  two  inhabitants,  or  like 
two  garments  or  characters,  one  of  which 
is  to  be  put  off  and  laid  aside  that  the  oth- 
er, which  is  of  a  different  nature,  may  be 
put  on.  The  old  man,  that  corrupt  prin- 
ciple which  prevails  in  the  heart  before 
grace  is  given,  and  continues  in  some  de- 
gree to  exist  through  life,  and  inclines  a 
man  to  evil ;  it  is  subtle,  earthly  minded, 
sensual,  proud,  devilish;  and  the  new  man, 
that  new  principle,  which  is  spiritual, 
pure,  humble,  and  holy,  and  which  in- 
clines a  man  to  love  God  and  Christ,  and 
heavenly  things.  Thus  he  becomes  a 
new  creature,  an  entirely  altered  charac- 
ter, with  a  new  judgment  and  new  incli- 
nations, words,  and  actions;  with  new 
hopes,  connexions,  and  enjoyments.  He 
also  grows  in  grace,  daily  becomes  more 
devoted  to  God  ;  he  obtains  a  larger  por- 
tion of  his  spirit,  and  increases  in  the  ex- 


SCRIPTURE  HELP. 


59 


ercise  of  Christian  tempers  and  holy  dis- 
positions ;  and  in  the  knowledge  of 
Christ,  experiencing  more  of  his  power 
and  love,  and  perceiving  more  and  more 
how  completely  he  is  the  source  of  all 
true  happiness. 

The  scriptures  enter  into  all  the  par- 
ticulars of  the  life  of  the  renewed  man. 
His  faith,  which  has  already  been  de- 
scribed, enables  him  to  overcome  the 
world ;  he  has  a  battle  to  fight  with 
deeply-rooted  worldly  habits,  principles, 
and  connexions,  but  he  breaks  through 
all  these  difficulties,  comes  out,  and  is  sep- 
arate from  the  sinful  customs  and  prac- 
tices of  the  world.  He  is  transformed 
by  the  renewing  of  his  mind,  delivered 
as  it  were  into  a  new  mould,  made  un- 
like the  world,  and  like  God. — He  is  cru- 
cified to  the  world,  and  the  world  to  him. 
He  thinks  of  the  world  as  one  that  is 
crucified  ;  to  whom  its  prospects  and  hon- 
ours are  as  nothing  ;  and  the  world,  on 
the  other  hand  is  crucified  to  him,  and 
looks  with  indifference  and  contempt  on 
every  thing  that  distinguishes  his  pro- 
fession and  his  hopes.  He  is  dead  unto 
sin,  freed  not  only  from  the  condemna- 
tion, but  from  the  dominion  and  love  of 
sin,  through  his  union  with  Jesus  Christ; 
but  alive  unto  God,  in  an  active  state  of 
mind,  fervent  in  spirit,  seeking  to  pro- 
mote the  interests  and  glory  of  God. 
He  walks  with  God,  lives  in  a  course  of 
practical  and  progressive  obedience  to 
God,  boldly  professing  his  love  to  him. 
God  condescends  to  be  his  guide,  his  pro- 
tector, his  all  in  all.  He  thirsts  for  God, 
he  desires  to  find  his  presence  in  his  wor- 
ship and  ordinances,  and  in  all  the  means 
of  grace,  with  the  same  earnestness  with 
which  a  thirsty  man  desires  water.  lie 
huilgeM  and  thirsts  after  righteousness, 
he  earnestly  desires  the  attainment  of  ho- 
liness as  the  great  end  and  object  of  his 
life,  and  longs  to  be  free  from  all  sin; 
thus  he  becomes  more  and  more  con- 
formed to  the  image  of  Christ,  or  like 
his  Saviour,  in  all  his  holy  and  heavenly 
tempers  and  dispositions.  Yet  in  his 
ilesh  dwelleth  no  good  thing;  possessing 
a  corrupt  nature,  the  tendencies  of  which 
are  to  evil,  he  often  finds  reason  to  lament 
it  in  this  language ;  and  the  only  cure 
arises  from  the  grace  of  Christ  who  liv- 


eth  in  him  ;  by  his  spirit,  and  his  word, 
influencing  and  regulating  all,  just  as  the 
soul  in  the  body  directs  its  movements, 
and  guides  and  governs  its  actions,  ,or  as 
a  pilot  steers  a  ship.  He  works  out  his 
own  salvation  with  fear  and  trembling, 
diligently  and  laboriously,  and  sensible 
of  its  vast  importance,  as  fearful  lest 
he  should  fail ;  strives  to  escape  that  mis- 
ery which  he  knows  he  individually  de- 
serves; and  to  obtain  that  happiness 
which  God  has  promised  ;  and  he  is  to 
do  so,  for  it  is  God  which  wrorketh  in 
him,  both  to  will  and  to  do,  of  his  good 
pleasure,  because  God,  according  to  his 
own  will  and  boundless  goodness  through 
the  operation  of  his  spirit,  first  inclines 
and  then  enables  him,  thus  earnestly  and 
anxiously  to  seek  the  salvation  of  his  soul, 
as  the  one  thing  needful. 

The  Characteis  which  have  been  de- 
scribed, are  those  whom  God  has  chosen 
in  Christ  before  the  foundation  of  the 
world*  He,  to  whom  all  his  works 
were  known  from  the  beginning,  ap- 
pointed Christ  Jesus  as  the  head  of  all 
who  should  eventually  be  saved  ;  and  in 
him,  he  chose  all  those  who  should  be 
by  his  grace  brought  to  an  acquaintance 
with  himself.  This  choice  had  a  regard 
to  them  individually,  in  consequence  of 
his  infinite  knowledge  of  his  own  de- 
signs, and  of  the  persons  who  should  be 
the  subjects  of  his  grace.  Hence  believ- 
ers come  to  Christ,  being  given  to  him, 
John  vi,  37,  44 ;  and  he  says  of  them, 
they  shall  never  perish ,  for  he  that  hath 
begun  a  good  work  in  them,  will  perform 
it  until  the  day  of  Jesus  Christ.  He  will 
preserve  them  from  the  power  of  their 
enemies,  and  enable  them  to  persevere  in 
Ins  paths  till  they  come  to  hea\  en  ;  so 
that  though  they  may  "  fall  they  shall 
rise  again." 

While  the  Christian  continues  in  this 
life,  he  has  to  go  through  many  changes 
and  diHiculties.  Sometimes  lie  walks  in 
darkness,  afflicted,  tempted,  and  fearful, 
he  goes  on,  but  is  uncertain  whether  he 
is  in  the  right  way  ;  he  cannot  diicem 
his  path  or  his  house  ;  but  this  is  not  al- 


*  Tli expn  m ion  li  w<  ll  explain*!  in  the  17th 
Article  of  the  church  o£  England,  to  win.  h  ih. 
reader  la  refei  red. 


60 


SCRIPTURE  HELP. 


ways  the  case,  for  at  other  times  he  walks 
in  the  light ;  while  the  means  of  grace 
are  continued,  he  diligently  improves 
them,  the  word  of  God  gives  him  light 
and  encouragement,  he  diligently  walks 
in  the  ways  of  holiness,  and  finds  that 
they  are  ways  of  pleasantness  and  peace. 
He  meets  indeed  with  difficulties,  but  he 
takes  up  the  cross,  he  does  not  go  out  of 
the  right  road  to  avoid  it,  nor  does  he 
neglect  his  duty  because  it  is  unpleasant, 
but  however  contrary  it  may  be  to  his 
natural  disposition,  he  quietly  and  stead- 
ily submits  to  the  will  of  God,  forsakes 
sin  and  practices  holiness,  though  it  ex- 
poses him  to  pain  and  reproach  from  the 
world.  He  denies  himself,  gives  up  his 
own  inclinations,  when  contrary  to  the 
will  of  God,  and  even  his  lawful  indul- 
gences, for  the  good  of  others  ;  he  renoun- 
ces the  proud  and  self-sufficient  notion  of 
being  his  own  master,  and  submits  him- 
self to  the  will  of  God  and  to  his  plan  of 
salvation  as  revealed  in  the  gospel,  cast- 
ing off  all  self-dependance  and  self-will. 
The  attainments  of  the  believer,  both  in 
knowledge  and  practice,  are,  in  general, 
progressive.  x^t  first,  he  is  a  babe  in 
Christ,  young,  feeble,  and  ignorant ;  he 
is  weak  in  the  faith,  he  knows  but  little 
of  the  doctrine  of  Christ,  and  of  the  ben- 
efits to  be  derived  from  him,  and  has  lit- 
tle experimental  acquaintance  with  his 
power,  grace,  and  love ;  it  is  in  general 
by  degrees  that  he  becomes  strong  in 
faith ;  the  longer  he  lives,  the  more  he 
experiences  the  truth  of  God's  promises  ; 
his  faith  gradually  increases  ;  just  as  a 
child  gradually  grows  up  and  becomes 
stronger,  as  it  advances  to  manhood ; 
thus  his  faith  strengthens  and  his  prac- 
tice keeps  pace  with  it,  till  at  length  he 
walks  implicitly  under  the  direction  of 
God,  "believing  that  nothing  is  impossible 
with  him.  The  believer  is  changed  into 
the  same  image  from  glory  to  glory  as 
by  the  spirit  of  the  Lord  ;  beholding  in 
the  glass  of  the  gospel,  the  excellency  of 
the  divine  glory  as  it  is  there  manifested, 
he  loves  it,  and  imbibes  more  and  more 
the  holy  principles  which  it  displays  ;  so 
that  he  increases  in  conformity  to  the 
will  of  God  by  the  influence  of  the  Holy 
Spirit ;  at  length  he  departs  to  be  with 
Christ ;   lie  dies,  and  enters  into  the  im- 


mediate presence  of  his  Saviour,  with 
whom  he  lives  forever  in  heaven. 

With  respect  to  God'3  justifying  us, 

OR  ACCOUNTING  US  RIGHTEOUS  THROUGH 
THE  ATONEMENT  OF  CflRIST.      The  Chris- 

tain  is  said  to  be  made  Lhe  righteousness  of 
God  in  Jesus  Christ.  He  partakes  of 
the  benefit  of  his  atonement  for  sin  ;  so 
that  as  Christ  was  made  sin  for  us,  though 
he  knew  no  sin,  by  his  suffering  on  our 
account,  so  the  believer  in  Christ  is  ac- 
counted righteous  through  his  obedience 
and  death.  Whenever  sin  is  charged  on 
a  sinner  and  proved  against  him,  it  is 
said  to  be  imputed  to  him.  Whenever  a 
sufficient  legal  reason  is  given,  why  the 
sinner  should  not  be  condemned,  right- 
eousness is  said  to  be  imputed  to  him : 
he  is  then  justified*    His  justification  is 


*  Many,  who  in  some  degree,  admit  the  doc- 
trine of  the  atonement,  hesitate  about  using" 
these  phrases,  and  similar  expressions,  though 
they  frequently  occur  in  the  New  Testament. 
Yet,  if  we  are  at  all  benefited  by  an  atonement, 
we  partake  of  advantages  which  we  would  not 
procure  by  our  own  virtue  or  exertions,  but 
which  are  procured  for  us  by  another.  In  this 
case,  the  results  of  such  an  atonement  are  ours, 
and  the  atonement  itself,  is  so  far  reckoned  ours, 
or  considered  as  made  on  our  account,  that  we 
can  plead  it  as  a  reason  why  we  should  enjoy 
the  advantages  arising  from  it.  Hence  we  must 
consider  an  atonement  as  a  substitution,  and  the 
results  arising  from  it  as  imputed  to  our  ac- 
count. There  may  be  some  difference  about  the 
terms,  but  the  idea  will  remain.  We  often  see 
something  of  the  kind  in  the  daily  occurrences 
of  life.  The  following  instance  may  illustrate 
the  idea  of  imputation.  A  man  in  debt  is  sum- 
moned by  his  creditor  to  pay  what  he  owes  ;  but 
he  has  been  negligent  and  profligate  ;  his  ac- 
counts are  deranged,  and  he  is  unable  to  dis- 
charge his  obligations.  A  kind  friend  interpo- 
ses, with  anxious  attention  he  labors  hard,  he 
reduces  confusion  to  order,  puts  the  man's  af- 
fairs in  train  again,  and  offers  his  own  security 
to  the  creditor,  who  is  satisfied  with  it,  and  the 
man  goes  forward  under  new  obligations  to  at- 
tend to  his  business  and  duties  for  the  future. 
Here  the  engagement  of  the  debtor's  friend  is 
accounted  to  the  debtor,  as  a  reason  why  he 
should  not  be  arrested.' — And  thus,  in  fact,  the 
property  of  another,  so  far  as  this  engagement 
is  concerned,  is  imputed  to  him.  If  it  be  said, 
this  is  merely  a  commercial  transaction,  and  has 
little  to  do  with  the  moral  dfficulty  of  an  inno- 
cent person  Buffering  for  the  guilty  ;  it  may  be 
observed,  that  cases  often  occur  in  which  relief 
can  be  afforded  to  the  undeserving  and  misera- 
ble, only  by  the  wor  thy  and  virtuous,  partaking 
of  the  effects  of  the  guilt  committed,  and  thus 
instances  are  actually  afforded  of  real  substitu- 
tion.    Suppose  a  depraved  wretch,  labouring 


SCRIPTURE  HELP. 


61 


that  which  he  can  plead  at  the  bar  of  con- 
demnation. Viewing  the  freeness  of  the 
mercy  shown  to  the  believer  in  Jesus, 
he  is  said  to  be  justified  by  grace.  Titus 
iii,  7.  Thus  also  the  sinner,  whose  ini- 
quities are  forgiven,  is  represented  as  the 
man  to  whom  God  imputeth  righteous- 
ness without  works.  Rom.  iv.  6,  7. 
Viewing  the  medium  through  which  this 
mercy  is  displayed,  viz.  the  atonement  of 
Christ,  he  is  said  to  be  justified  by  his 
blood.  Rom-  v,  9.  Viewing  the  means 
by  which  he  partakes  of  the  benefits  of 
Christ's  atonement,  he  is  said  to  be  jus- 
tified by  faith.  Rom.  iii,  28.  v,  1.  Faith 
also  is  said  to  be  imputed  for  righteous- 


under  an  infectious  disease,  has  been  cast  into 
a  dungeon;  a  man  of  benevolence  obtains  leave 
to  visit  and  release  him  ;  he  descends  into  the 
dung-eon  and  risks  his  life  in  effecting-  his  pur- 
pose. He  then  applies  his  talents,  his  time,  and 
his  property  in  endeavoring  to  reclaim  this  man, 
eunk  not  only  in  misfortune,  but  in  vice.  In 
all  this,  we  see  the  deliverer  has  necessarily  to 
bear  some  of  the  consequences  of  the  poor  man's 
iniquity.  Much  labor  and  exertion  is  indispen- 
sable for  effecting  his  purpose.  The  life  of  Mr. 
Howard  afforded  many  examples  of  this  nature, 
and  in  cases  of  an  inferior  kind,  we  often  see 
what  in  various  ways  illustrates  this  principle. 
In  these  instances,  the  viri,ues  and  general 
weight  of  character  of  such  benevolent  persons 
may  procure  many  advantages  for  the  unfor- 
tunate and  guilty  sufferers,  who  may  thus  meet 
with  much  kindness  and  attention,  which  they 
could  not  in  justice  claim.  Those  who  thus  as- 
sist others,  are  supposed  to  have  ability  to  do  so, 
without  infringing  on  the  duties  which  they  in- 
dividually owe  to  society,  and  had  they  not  ex- 
erted themselves  in  such  directions,  they  would 
still  have  claimed  respect  for  the  excellency  of 
their  characters  in  private  stations. 

It  is  not  pretended  that  these,  or  any  other  an- 
alogies can  explain  completely  the  redemption 
which  is  by  Jesus  Christ.— That  redemption  is  a 
grand  fact,  unlike  any  other  with  which  we  arc 
acquainted,  and  infinitely  superior  to  every 
thing  of  an  earthly  nature.  The  Lord  and  Sa- 
viour, by  the  peculiar  constitution  of  his  person, 
is  able  to  perform  what  is  beyond  the  power  of 
any  created  being.  His  work  therefore  is  pe- 
culiar and  perfect,  having  nothing  comparable 
to  in  creation.  But  these  analogies  which  do 
not  fully  explain  the  pr  inciples  of  a  subject  of 

such  magnitude  and  Importance,  as  the  justify 

cati..n  of  a  sinner  before  God,  may  yet  assist  us 
in  forming  KM  conception  of  it. 

Those  who  would  wish  to  see  many  peculiar- 
ities of  Christianity  admirably  illustrated,  |,y 
Common  events  in  God'.-  providence,  would  do 
well  to  consult  Hutler's  Analogy,  a  hook  which 
has  been  peculiarly  scrviceahle  to  men  ofthink- 
ing  minds. 


ness,  Rom.  v,  9,  22,  as  it  is  by  faith  that 
we  partake  of  the  benefits  procured  and 
promised  through  the  death  of  Chiist. 
And  the  free  grace  of  God,  and  faith  in 
the  propitiation  of  Jesus  Christ,  are  rep- 
resented as  both  combined  in  the  justifi- 
cation of  a  believer  in  that  striking  view 
of  the  subject,  Rom.  iii,  24,  25,  26, 
where  we  see  an  admirable  specimen  of 
the  apostles'  mode  of  preaching  Jesus,  and 
free  justification  by  faith  in  his  atone- 
ment. And  lastly,  viewing  the  tenden- 
cy and  evidences  of  faith,  and  the  effects 
invariably  connected  with  justification, 
we  are  said  to  be  justified  by  works* 

Any  one  who  attentively  considers 
these  various  expressions,  will  see,  that 
whilst  the  religion  of  the  Bible  compre- 
hends the  purest  morality,  it  is  infinitely 
superior  to  a  system  of  mere  moral  pre- 
cepts. Its  grand  peculiarities  are,  that  it 
describes  man  to  be  by  nature  in  a  state 
of  alienation  from  God,  sinful  and  under 
a  curse ;  it  proposes  a  remedy,  and  pro- 
mises to  sinners,  who  feel  their  wretched 
state,  and  who  earnestly  desire  deliver- 
ance, that  divine  assistance  which  will  re- 
new them  more  and  more.  This  religion 
has  been  briefly  described,  as  "  the  heart 
of  a  sinner  returning  to  his  God  under  a 
divine  influence,  and  through  a  mediator;" 
"  through  him  we  both  (Jew  and  Gen- 


*  This  expression,  though  apparently  oppo- 
site to  the  above  remarks,  is  yet  in  exact  agree- 
ment with  them,  when  properly  understood. 
Abraham's  faith  was  counted  to  him  for  right- 
eousness many  years  be  fore  Isaac  was  born.  Gen. 
xv,  6.  To  this  fact  both  Paul  and  James  refer. 
Ro.iv,  23.  Jas.  ii,  23.  But  the  latter  of  these  apos- 
tles speaking  of  the  active  power  of  faith  in  pro- 
ducing works,  refers  to  its  effects  in  the  case  of 
Abraham,  and  says,  "  was  not  Abraham  our 
father  justified  by  works,  when  he  offered  his 
son  Isaac  upon  the  altar.  Seest  thou  how  faith 
wrought  with  his  works,  and  by  works  was  faith 
made  perfect  ?  And  the  scripture  was  fulfilled 
which  saith,  Abraham  believed  God,  and  it  was 
counted  to  him  for  righteousness."  His  works 
which  followed  many  years  alter  the  faith 
which  justified  him,  could  not  therefore  be  the 
ground  of  his  acceptance  and  justification  be- 
fore God,  though  they  were  the  end  to  which 
his  faith  tended,  the  evidence  of  its  reality  and 
power,  and  pro\ed  that  he  was  justified.  Thus 
the  scrip/tire  ir, u .fulfilled,  the  truth  of  the  d<  > 
laration  was  proved  which  had  stated,  before 
those  works  could  be  performed,  that  he  /«  /''<  red 
(iod,  and  it  ir<ta-  counted  to  him  for  righltous- 
nexs. 


62 


SCRIPTURE  HELP. 


tile)  haye  access  by  one  spirit  unto  the 
Father." 

This  Chapter  may  also  furnish  some 
hints  for  self  examination.  It  is  evident 
that  the  Bible  divides  all  mankind  into 
two  great  classes,  the  righteous  and  the 
wicked,  and  describes  only  two  states  in 
which  men  shall  be  placed  hereafter. 
Nothing  therefore  can  be  more  important 
than  to  ascertain  to  which  class  we  belong, 
to  which  place  we  are  going.  In  com- 
parison of  this,  all  inquiries  of  a  worldly 
nature  are  trivial  and  vain.  Now  here, 
the  Bible,  studied  under  the  influence  of 
the  Holy  Spirit,  is  the  only  source  of 
genuine  information  by  which  we  may 
discover  our  real  characters,  and  be  gui- 
ded  into  the  way  of  peace.  O  !  let  us 
not  be  careless  and  indifferent  in  this 
great  concern.  May  we  never  rest  satis- 
fied till  we  have  reason  to  hope,  that  "  we 
are  turned  from  darkness  to  light — from 
the  power  of  Satan  to  God,  and  have  an 
inheritance  among  them  that  are  sancti- 
fied by  faith  in  Christ  Jesus." 


CHAPTER  VIII. 

On  Scripture  Difficulties. 

The  scriptures  are  like  the  material 
heavens — they  are,  if  such  an  expression 
may  be  used,  the  tabernacle  in  which  the 
sun  of  righteousness  dwells.  When  this 
glorious  light  appears  in  the  sacred  pages, 
it  shines  with  pre-eminent  brightness, 
eclipsing  every  other.  There  are,  how- 
ever, other  lights  borrowed  from  it,  and 
revolving  round  it — the  lights  of  the 
prophets,  apostles,  martyrs,  and  the 
church  of  God  in  all  ages  ;  and  these,  in 
subserviency  to  the  great  luminary,  as- 
sist in  guiding  our  paths.  The  lights  of 
heaven  are  always  shining,  though  often 
hid  from  us.  Our  ignorance,  our  pride, 
and  our  prejudices,  do,  what  God  threat- 
ened to  do  to  Egypt,  Ezek.  xxxii,  7,  8  ; 
they  "  cover  the  heavens  and  make  the 
stars  thereof  dark  ;  they  cover  the  sun 
with  a  cloud,  and  the  moon  does  not  give 
her  light ;  they  make  dark  over  us  all  the 
bright  lights  of  heaven,  and  set  darkness 
upon  the  land  ;"  and  we  love  this  dark- 


ness rather  than  the  light,  because  our 
deeds  ate  evil. 

This  is  one  great  reason  why  we  so 
little  understand  the  Bible,  and  hence 
arises  the  necessity  of  looking  continually 
for  the  help  of  the  Holy  Spirit,  which 
blowing  where  it  listeth,  yet  when  given 
to  those  who  ask,  dispels  every  mist  and 
cloud.  This  Holy  Spirit  removes  those 
prejudices  with  which  sin,  self,  the  world, 
and  Satan,  have  infected  us.  It  enlight- 
ens our  dark  minds,  humbles  our  proud 
hearts,  discovers  to  us  the  beauty  and  per- 
fection of  scripture,  and  makes  us  wil- 
ling, when  our  reason  is  satisfied  that  the 
Bible  is  true,  to  believe  even  what  we  can- 
not fully  understand. 

When  an  astronomer,  and  an  ignorant 
person  look  at  the  heavens,  with  what 
different  views  they  survey  the  same  glo- 
rious objects.  They  both  may  admire 
the  outward  splendour,  but  one  having 
long  and  patiently  studied  the  heavenly 
bodies,  and  looking  at  them  through  a  tel- 
escope, discovers  a  grandeur  and  magnifi- 
cence, an  harmony  and  utility,  a  beautiful 
and  regular  motion,  which  give  him  new 
and  exalted  ideas  of  his  Creator's  power 
and  glory ;  and  he  can  apply  his  know- 
ledge also  to  many  valuable  practical 
purposes. 

In  such  different  views  do  the  real  and 
nominal  Christian  look  at  the  Bible. 
They  both  see  the  beauty  of  language, 
and  the  mere  outward  attractions  ;  but 
the  real  Christian,  who  daily  studies  his 
Bible,  and  brings  its  distant  objects  near 
by  faith,  finds  in  it  such  displays  of  the 
glory  of  God,  such  harmony,  consistency, 
and  beauty,  and  such  plain  and  practical 
rules  for  his  daily  conduct,  as  fill  him 
with  wonder  and  delight.  He  may  not 
be  able  to  account  for  every  thing  he  sees, 
but  he  discovers  enough  to  show  him  the 
wisdom  of  God,  and  the  way  to  heaven. 

Some  say,  after  all,  I  find  many  things 
hard  to  be  understood  and  believed;  and 
is  this  wonderful  ?  Do  you  not  meet  with 
many  things  in  your  daily  life  which  you 
cannot  account  for  ?  Whence  come  pain, 
sin,  and  death  ?  WThy  are  plagues  and 
earthquakes  sent  to  sweep  thousands  from 
the  earth  ?  You  believe  many  natural 
things  which  you  cannot  account  for  ; 
why  then  should  you  not  believe  spiritu- 


SCRIPTURE  HELP. 


a]  things  though  you  may  not  be  able  to 
account  for  them  ?  Consider  how  glorious 
a  being  God  is,  and  what  a  poor  ignorant 
worm  you  are  in  comparison  of  him  ;  and 
is  it  wonderful  that  you  cannot  compre- 
hend the  glory  of  God  ?  Would  it  not 
rather  be  wonderful  if  you  could  ?  Faith 
and  reason  are  different  faculties,  but  each 
should  be  exercised  in  the  study  of  the 
Bible.  If  we  could  at  once  perfectly  un- 
derstand and  comprehend  it ;  faith  would 
not  be  exercised  in  receiving  that  which 
is  above  our  reason,  nor  humility  in  sub- 
mitting ourselves  to  the  declarations  of 
God's  will.  Many  passages  which  may 
be  difficult  to  you.  are  not  at  all  difficult 
to  those  who  may  have  more  knowledge 
of  their  Bible  and  of  their  own  hearts,  of 
history,  and  of  the  world.  Be  ever  ready 
to  allow  that  your  difficulties  may  pro- 
ceed from  your  ignorance.*  When  you 
are  learning  a  trade  or  business,  and 
meet  with  any  thing  you  cannot  compre- 
hend, you  apply  to  those  who  know  more 
of  it.  and  are  able  to  remove  your  diffi- 
culties— you  should  do  the  same  here — 
ask  some  judicious  and  pious  minister,  or 
friend,  to  explain  what  you  do  not  under- 
stand. 

The  particular  customs  of  Eastern 
countries  at  the  time  when  the  events  re- 
corded took  place,  clear  up  many  things 
which  seem  strange  to  us  now.  Thus, 
when  our  Lord  says,  "  men  do  not  put 
new  wine  into  old  bottles,"  we  cannot  un- 
derstand it,  till  we  are  informed,  that 
their  bottles  were  made  of  skins  or  leather, 
and  not  of  glass  as  ours  are.f  This  also 
explains  Ps.  cxix,  83. 

The  manners  and  mental  acquirements 
of  mankind  in  remote  antiquity,  in  the 
very  birth  and  infancy  of  our  species,  were 
widely  different  from  those  of  the  pres- 
< 'in  alio.  Bishop  Watson  has  well  illus- 
trated this  ;  he  says,  "  the  history  of  man 
is  the  history  of  the  providence  of  God  ; 
who  has  adapted  his  government  to  the 
capacity  of  those,  who  in  different  ages 
were  the  subjects  of  it.    The  history  of 


•  S. «  Batler*!  Analogy  of  Revealed  Religion, 
and  Pa.-  al  -  Thoughts. 

tSee  Burder'g  Oriental  Customs,  2  vol.— Har- 
mer'K  Ol  tv.h  i.  >ns  on  Seripturr,  1  vol. — Fleu- 
ry'a  Manners  of  th.  In  lio-s,  1  vol. 


I any  one  nation  throughout  all  ages,  and 
that  of  all  nations  in  the  same  age,  are 
Ibut  separate  parts  of  one  great  plan.  But 
! who  can  comprehend  the  whole  of  this 
immense  design  ?  The  shortness  of  life, 
the  weakness  of  our  faculties,  the  inade- 
iquacy  of  our  means  of  information,  con- 
spire to  make  it  impossible  for  us,  worms 
of  the  earth!  insects  of  an  hour  !  com- 
pletely to  underst3nd  any  one  of  its  parts. 
Xo  man,  M  ho  well  weighs  the  subject, 
ought  to  be  surprised,  that  in  the  histories 
of  ancient  times  many  things  should  oc- 
cur foreign  to  our  manners,  the  propriety 
and  necessity  of  which  we  cannot  clearly 
comprehend. 

"  It  appears  incredible  to  many,  that 
God  Almighty  should  have  had  colloquial 
intercourse  with  our  first  parents  ;  that 
he  should  have  contracted  a  kind  of 
friendship  for  the  patriarchs,  and  entered 
into  covenants  with  them;  that  he  should 
have  suspended  the  laws  of  nature  in 
Egypt ;  should  have  been  so  apparently- 
partial  as  to  become  the  God  and  gov- 
ernor of  one  particular  nation;  and 
should  have  so  far  demeaned  himself  as 
to  give  to  thafpeople  a  burthensome  rit- 
ual of  worship,  statutes  and  ordinances, 
many  of  which  seemed  beneath  the  dig- 
nity of  his  attention,  unimportant  and 
impolitic.  I  have  conversed  with  many 
deists,  and  have  always  found  that  the 
strangeness  of  these  things  was  the  only- 
reason  for  their  disbelief  of  them  ;  noth- 
ing similar  has  happened  in  their  time  ; 
they  will  not,  therefore,  admit  that  these 
events  have  taken  place  at  any  time.  As 
well  might  a  child,  when  arrived  at  a 
state  of  manhood,  contend  that  he  had 
never  either  stood  in  need  or  experienced 
the  fostering  care  of  a  mother's  kindness, 
the  wearisome  attention  of  his  nurse,  or 
the  instruction  and  discipline  of  his 
school-master.  The  Supreme  Being  se- 
lected one  family  from  an  idolatrous 
world  ;  nursed  it  up,  by  various  acts  of 
his  providence,  into  a  great  nation  ;  com- 
municated to  that  nation  a  knowledge  of 
his  holiness,  justice,  mercy,  power,  and 
wisdom  ;  disseminated  them  at  various 
limes  through  every  part  of  the  earth, 
that  they  might  be  a  "  leaven  to  leaven 
the  whole  lump,"  that  they  might  assure 
all  other  nations  of  the  existence  of  one 


64 


SCRIPTURE  HELP. 


supreme- God,  the  creator  and  preserver  of 
the  world,  the  only  proper  object  of  adora- 
tion. With  what  reason  can  we  expect, 
that  what  was  done  to  one  nation,  not 
out  of  any  partiality  to  them,  but  for  the 
general  good,  should  be  done  to  all?  that 
the  mode  of  instruction,  which  was  suit- 
ed to  the  infancy  of  the  world,  should 
be  extended  to  the  maturity  of  its  man- 
hood, or  to  the  imbecility  of  its  old  age? 
I  own,  that  when  I  consider  how  nearly 
man,  in  a  savage  state,  approaches  to  the 
brute  creation,  as  to  intellectual  excel- 
lence;  and  when  I  contemplate  his  mis- 
erable attainments  as  to  the  knowledge 
of  God,  in  a  civilized  state,  when  he  has 
had  no  divine  instruction  on  the  subject, 
or  when  that  instruction  has  been  for- 
gotten, (for  all  men  have  known  some- 
thing of  God  from  tradition,)  I  cannot 
but  admire  the  wisdom  and  goodness  of 
the  Supreme  Being,  in  having  let  himself 
down  to  our  apprehensions,  in  having 
given  to  mankind  in  the  earliest  ages, 
sensible  and  extraordinary  proofs  of  his 
existence  and  attributes  ;  in  having  made 
the  Jewish  and  Christian  dispensations 
mediums  to  convey  to  all*  men,  through 
all  ages,  that  knowledge  concerning  him- 
self, which  he  had  vouchsafed  to  give  im- 
mediately to  the  first.  I  own  that  it  is 
strange,  very  strange,  that  he  should 
have  made  an  immediate  manifestation 
of  himself  in  the  first  ages  of  the  world  ; 
but  what  is  there  that  is  not  strange  ?  It  is 
strange  that  you  and  I  are  here — that 
there  is  water,  and  earth,  and  air,  and  fire 
— that  there  is  a  sun,  and  moon,  and  stars 
— that  there  is  generation,  corruption, 
and  reproduction.  I  can  account  ulti- 
mately for  none  of  these  things  without 
recurring  to  him  who  made  every  thing. 
I  also  am  his  workmanship,  and  look  up 
to  him  with  hope  of  preservation  through 
all  eternity.  I  adore  him  for  his  word  as 
well  as  for  his  work  !  his  work  I  cannot 
comprehend,  but  his  word  hath  assured 
me  of  all  that  I  am  concerned  to  know 
— that  he  hath  prepared  everlasting  hap- 
piness for  those  who  love  and  obey  him." 

The  sixty-six  separate  books  of  the 
Bible  perfectly  agree  in  every  point  of 
importance.  The  few  trifling  differences 
which  have  been  brought  forward  may 
easily  be  reconciled  by  consulting  the 


comments  of  wise  and  good  men.  Con- 
sider— when  several  writers  mention  the 
same  facts,  each  relates  only  the  circum- 
stances which  he  was  acquainted  with. — 
Printing  has  only  been  invented  between 
300  and  400  years  ;  and  before  that  time 
books  could  only  be  multiplied  by  writ- 
ing.— The  Hebrews  and  Greeks  often  ex- 
pressed their  numbers  by  letters,  several 
of  which  are  so  much  alike  that  a  hasty 
copier  might  easily  mistake — yet  not  one 
doctrine  or  duty  is  rendered  obscure  by 
any  of  these  differences.  How  absurdly 
do  they  act  who  are  continually  stum- 
bling at  the  difficulties  of  the  Bible, 
whilst  they  pass  by  and  disregard  those 
plain  truths  which  would  make  them 
wise  unto  salvation.  The  way  of  eter- 
nal salvation  is  plain  and  clear. 

The  Bible  was  not  designed  to  clear 
up  every  difficulty.  Luther  justly  ob- 
serves, "  there  are  three  lights — the  light 
of  nature,  the  light  of  grace  and  of  glo- 
ry. The  light  of  nature  cannot  explain 
why  a  good  man  should  suffer,  and  a  bad 
man  flourish  ;  but  the  light  of  grace 
solves  the  difficulty,  by  teaching  us  that 
there  is  a  future  life,  in  which  the  wick- 
ed will  be  punished,  and  the  righteous 
rewarded.  Then  the  light  of  grace  does 
not  inform  us,  why  God  should  punish 
an  ungodly  man,  who  cannot,  by  any 
powers  of  his  own,  amend  his  disposition. 
Nay,  I  will  own,  that  both  the  light  of 
nature  and  of  grace,  incline  us  to  excuse 
the  poor  wretched  man,  and  to  think 
hardly  of  God,  as  unjust  in  his  judg- 
ments, especially  as  he  gives  a  crown  to 
another  who  by  nature  is  quite  as  ungod- 
ly, and  perhaps  more  so.  But,  remem- 
ber that  the  light  of  glory  teaches  us  a 
different  thing ;  namely,  that  the  ways 
of  God,  which  are  incomprehensible  at 
present,  will,  at  the  last  day,  appear  most 
manifestly  to  be  strictly  just  and  holy  in 
the  highest  degree."  It  is  a  great  thing 
to  know  where  all  human  reasoning  and 
research  ought  to  stop. 

Difficulties  have  also  their  use.  God 
thus  tries  our  hearts,  giving  light  enough 
to  guide  the  meek  in  his  ways,  and  leave 
the  ungodly  inexcusable,  and  yet  letting 
darkness  enough  remain  to  prove  the 
faith  of  the  upright  in  heart,  and  to  be  a 
stumbling-block  to  the  wicked. — "  Those 


SCRIPTURE  HELP. 


05 


passages,-' says  Boyle,  "  that  are  so  ob-|  CHAPTER  IX. 

seure  to  us  as  to  teach  us  nothing  else,  j 

may  at  least  teach  us  humility.55    And;         Summary  of  Divine  Truth. 
farther,  in  consequence  of  these  difficul-j 

ties,  the  word  of  God  has  been  more|  Some  say,  in  the  midst  of  so  much 
studied,  and  is  on  the  whole  better  under-  matter  we  are  at  a  loss  to  know  what  is 
stood,  than  it  otherwise  would  have  been. ;  most  important  to  be  attended  to;  we 
Let  not  the  difficulties  in  scripture  in- jean  never  remember  all  that  is  said.  I 
duce  you  to  prefer  reading  other  books, (answer  it  is  one  peculiar  excellence  of 
which  may  appear  more  plain  and  in- (the  Bible,  and  shows  how  exactly  adapt- 
structive.  They  are  not  really  so.  It  is  ed  it  is  to  the  wants  of  mankind  in  gen- 
well  observed  by  Boyle,  tl  as  the  moon,  jeral,  that  it  perpetually  conveys,  I  had 
for  all  those  darker  parts  we  call  spots,  almost  said,  the  whole  system  of  divine 
gfves  a  much  greater  light  than  the  stars  truth  necessary  to  be  known  for  our  sal- 
that  seem  all  bright  and  luminous,  solvation,  in  one  or  two  short  sentences, 
will  the  scriptures,  for  all  its  obscure; I  have  selected  the  following  as  speci- 
passages,  afford  the  Christian  and  divine  mens: 

more  light  than  the  brightest  human,  Our  Lord's  summary  of  doctrine, 
writings."  Remember  too,  that  whilst  when  Nicodemus  came  to  consult  him 
some  of  the  disciples  were  offended  by  about  the  nature  of  his  religion,  is  equal- 
what  they  called  "a  hard  saying  which  ly  striking  and  important.  "Except  a 
none  could  hear,-"  and  forsook  Christ  on  man  be  born  again,  he  cannot  see  the 
that  account,  the  apostles  silenced  every  kingdom  of  God;  except  a  man  be  born 
objection  with  this — c*  Lord,  to  whom  of  water  and  of  the  Spirit,  he  cannot  en- 
shall  we  go  ?  thou  hast  the  words  of  ter  the  kingdom  of  God.  God  so  loved 
eternal  life,  and  we  believe,  and  are  sure,  the  world,  that  he  gave  his  only  begotten 
that  thou  art  the  Christ,  the  Son  of  the  Son,  that  whosoever  believeth  in  him 
living  God.  Let  this  great  truth  silence  ,  should  not  perish,  but  have  everlasting 
your  objections,  and  lead  you  to  imitate  life." — John  iii,  3,  5,  16. 
their  example.  And  again,  observe  his  summary  of 

But,  depend  upon  it,  the  great  reason  <lutics.  "Thou  shalt  love  the  Lord  thy 
why  men  do  not  understand  their  Bible,  God  with  all  thy  heart,  with  all  thy  soul, 
is  because  their  hearts  are  unrenewed  by!  and  with  all  thy  mind.  This  is  the  first 
divine  grace.  How  ran  an  earthly,  sen-  j  and  great  commandment,  and  the  second 
sual,  worldly-minded  man,  enter  into,  is  like  unto  it,  Thou  shalt  love  thy  neigh- 
the  meaning  of  the  pure,  holy,  and  bour  as  thyself."  (Matt,  xxii,  37,  39.) 
heavenly  truths  of  the  gospel?  Alas!; — All  things  whatsoever  ye  would  that 
to  him  they  are  not  a  savour  of  life  unto  men  should  do  to  you,  do  ye  eren  so  to 
life,  but  a  savour  of  death  unto  death. 'them:  for  this  is  the  law  and  the  proph- 
While  there  was  darkness  in  Egypt  there|ets."    Mattt.  vii,  12. 

was  1  i nil t  in  the  dwellings  of  Israel  ;  and  I  will  add  two  other  summaries  from 
again,  the  same  cloud  which  conveyed I St.  Paul's  epistles. 

light  to  the  Israelites  was  dark  to  the  "The  grace  of  God  which  bringeth 
Egyptians.  "If  our  gospel  be  hid,  it  is  salvation  hath  appeared  to  all  men,  tcach- 
hid  to  them  that  are  lost. "  (3  Cor.  iv,  j  ing  us  that  denying  ungodliness  and 
3.)  '  must  repeat  again,  then — never  worldly  lusts,  we  should  live  soberly, 
think  <»f  understanding  the  Bible  without  righteously,  and  godly  in  this  present 
the  help  of  the  Holy  Spirit;  and  will ,  world,  looking  for  that  blessed  hope  and 
not  God  give  the  Holy  Spirit  to  them  that  the  glorious  appealing  of  the  great  God 
•tk  him  I     Luke.  \i.  13.  land  our  Saviour  Jesus  Christ,  who  gave 

Take  heed  also  that  you  he  not  among  himself  for  us  that  he  might  redeem  us 
BOM  "  unlearned  and  unstable,  whoj  from  all  iniquity,  and  purify  unto  him- 
wrest  the  things  hard  to  be  understood]  self  a  peculiar  people,  zealous  of  good 
to  their  own  instruction."  |  works.  —  Titus  ii,  11—14. 


(5t3 


SCRIPTURE  HELP. 


Again — "  God,  who  is  rich  in  mercy, 
for  his  great  love  wherewith  he  loved  us, 
even  when  wre  were  dead  in  sins,  hath 
quickened  us  together  with  Christ ;  by 
grace  are  ye  saved  ;  and  hath  raised  us 
up  together,  and  made  us  sit  together  in 
heavenly  places  in  Christ  Jesus ;  that  in 
the  ages  to  come  he  might  show  the  ex- 
ceeding riches  of  his  grace,  in  his  kind- 
ness towards  us  through  Christ  Jesus 
For  by  grace  are  ye  saved  through  faith ; 
and  that  not  of  yourselves  ;  it  is  the  gift 
of  God ;  not  of  works,  lest  any  man 
should  boast.  For  we  are  his  workman- 
ship, created  in  Christ  Jesus  unto  good 
works,  which  God  hath  before  ordained 
that  we  should  walk  in  them"  Ephes. 
ii,  4—10. 

On  a  larger  scale  we  have  a  complete 
and  full  statement  of  divine  truth  regu- 
larly arranged  in  St-  Paul's  epistle  to  the 
Romans.  Beware,  however,  of  trying  to 
make  the  word  of  God  bend  to  the  sys 
terns  of  men,  or  to  any  preconceived  no- 
tions in  your  own  mind.  Take  it  as 
you  find  it.  Whatever  may  be  fairly  in- 
ferred from  it,  receive  with  readiness. 
A  great  outline  of  divine  truth  is  there 
distinctly  maiked  out.  Avoid  all  atempts 
to  alter  it.  "  I  find  in  the  Bible,"  says 
Cecil,  "  a  grand  peculiarity,  that  seems 
to  say  to  all  who  attempt  to  systematise 
it,  I  am  not  of  your  kind — I  am  untract- 
able  in  your  hands — I  stand  alone.  The 
great  and  wise  shall  never  exhaust  my 
treasure :  by  figures  and  parables  I  will 
come  down  to  the  feelings  and  under  - 
standings of  the  ignorant.  Leave  me 
as  I  am,  but  study  me  incessantly."* 


CHAPTER  X. 

Reasons  why  reading  the  Scriptures  is 
frequently  attended  with  little  Advan 
tage. 

The  practice  of  reading  the  Bible 
habitually,  is  truly  excellent  and  of  vast 
importance,  and  usually  it  is  highly  ad 


*  Sec  Cecil's  Remains,  a  book  full  of  the  most 
striking'  and  useful  observations  on  men  and  re- 
ligion. 


vantageous,  as  has  already  been  shown. 
But  if  the  benefit  arising  from  the  study 
of  the  Scriptures  be  so  great,  whence  is 
it,  that  many  read  them  from  year  to 
year  without  seeming  to  derive  any  profit 
from  them  ?  They  are  probably  outward- 
ly moral,  but  they  manifest  little  or  no 
real  improvement  of  character.  The 
same  unholy  tempers,  the  same  worldly 
dispositions  prevail  in  a  great  measure 
in  them,  as  in  those  who  entirely  neglect 
this  study.    They  make  no  progress  in 
religion,  they  do  not  "  grow  in  grace, 
and  in  the  knowledge  of  Jesus  Christ'." 
There  must  be  some  reasons  why  so  lit- 
tle advantage  is  derived  from  so  impor- 
tant a  practice  as  reading  the  Bible- — 
Among  these,  we  may  mention  the  vari- 
ous ways  in  which  the  Bible  may  be  read 
unprqfitably,  from  not  discerning  or  not 
feeling  the  proper  manner  and  end  for 
which  we  ought  to  read  it. — For  in- 
stance : 

Some  set  themselves  a  certain  quanti- 
ty to  read  every  day,  perhaps  three  or 
four  chapters  or  more,  and  they  read 
these  regularly,  whether  what  they  read 
be  history,  doctrine,  or  practice.  But 
they  do  not  consider  with  attention  the 
nature  and  design  of  the  portions  which 
they  read.  The  exercise  is  altogether  a 
matter  of  form.  They  do  it  from  mere 
habit,  or  from  a  self-righteous  spirit. 
They  do  not  meditate  upon  what  they 
read  ;  they  do  not  pray  that  they  may 
understand  and  feel  its  true  force,  and 
that  they  ma)'  "  receive  the  truth  in  the 
love  of  it,"  and  in  the  exercise  of  proper 
dispositions  of  heart.  Hence  they  are 
but  little  influenced  by  the  Bible,  and 
neither  find  happiness  nor  profit  in  study- 
ing it.  They  seek  not  the  aid  of  God's 
Holy  Spirit,  they  feel  not  the  conse- 
quence of  the  truths  which  they  read  to 
the  health  of  their  souls.  They  are  not 
sensible  that  these  truths  are  urged  on 
them  by  the  powerful  sanctions  of  eter- 
nity :  nor  do  they  see  their  intimate  con- 
nexion with  their  salvation :  and  how 
then  can  they  expect  that  what  they  read 
will  be  brought  home  to  their  hearts  ? 

Some,  on  the  other  hand,  read  the  Bi- 
ble quite  irregularly  ;  and  now  and  then, 
for  a  few  days,  they  seem  to  attend  to  it 
in  good  earnest ;  but  finding,  perhaps, 


SCRIPTURE  HELP. 


G7 


some  difficulties,  and  not  at  once  expe- 
riencing all  the  advantages  which  they 
expected,  they  give  it  up,  and  neglect  it 
entirely  for  weeks  together ;  and  thus,  if 
any  useful  impressions  have  been  made, 
they  are  soon  worn  off  and  lost. 

Some  read  the  Bible,  not  as  a  serious 
and  important  duty,  but  carelessly,  per- 
haps from  mere  curiosity,  or  from  the 
shame  of  being  ignorant,  &c.  They 
take  the  book  up,  read  it,  lay  it  down, 
and  think  no  more  about  it.  The  word 
does  not  abide  in  their  heart,  and  there- 
fore it  produces  no  fruit. 

Others  read  with  strong  bias  and  pre- 
judice upon  their  minds.  They  love 
the  world  ;  they  love  the  praise  of  men. 
They  have  joined  a  particular  party  from 
which  they  take  their  sentiments,  and 
they  will  not  separate  themselves  from 
it.  They  think,  that  if  they  embraced 
certain  doctrines  or  precepts  they  might 
be  exposed  to  much  reproach  and  oppo- 
sition, and  their  temporal  interest  or  rep- 
utation might  suffer.  They  aie  unwil- 
ling to  give  up  sentiments  they  once  pro- 
fessed, and  are  not  endued  with  sufficient 
humility  to  discover,  or  probably  to  sus- 
pect the  reason.  The  Pharisees  seem  to 
have  read  the  Scriptures  with  this  strong 
bias  upon  their  minds- — They  regarded 
traditions  more  than  the  word  of  God ; 
they  were  covetous,  vain,  and  prejudiced. 
Hence,  though  they  pretended  to  pay 
such  extraordinary  attention  to  the  mi- 
nutest parts  of  the  law,  and  to  be  so  very 
strict  respecting  its  letter,  they  were  so 
ignorant  of  its  general  nature,  and  had 
seen  so  little  of  its  true  excellence,  that 
they  did  not  know  the  Lord  of  glory, 
and  despised  and  rejected  the  Saviour  of 
the  world. 

Some  confine  their  reading  to  particu- 
lar books  j  they  will  read  over  and  over 
again  the  Psalms  and  Proverbs,  the  gos- 
pels and  some  historical  books,  and  will 
entirely  disregard  all  the  rest;  or,  on 
the  other  hand,  they  will  study  the  doc-, 
trinal  parts,  to  the  exclusion  of  those 
which  are  more  practical.  By  this 
means  their  minds  get  a  particular  bent  j 
they  acquire  partial  ideas  of  divine  truth, 
and  never  attain  enlarged  and  compre- 
hensive views  of  God's  dispensations. 


Others  give  almost  the  whole  of  their 
attention  to  mere  critical  niceties,  to  the 
outside  and  the  letter  of  Scripture,  to 
difficult  texts,  to  expositions,  and  to  va- 
rious translations  and  versions,  &c. 
They  will  search  through  one  commen- 
tary or  lexicon  after  another,  to  find  the 
opinions  of  various  writers,  on  abtruse 
and  obscure  points.  They  can  tell  you 
all  that  different  authors  say  upon  such 
texts,  and  there  they  stop.  Fai  would 
the  writer  be  from  finding  fault  with  the 
labors  of  the  learned,  to  whom  we  are 
so  much  indebted,  or  fiom  condemning 
those  who,  having  leisure,  thus  enter  mi- 
nutely into  the  critical  meaning,  whilst 
they  do  not  neglect  the  practical  appli- 
cation, of  the  truth.  But  is  not  such  a 
mode  of  study  "  frequently  attended 
with  pride,  ostentation,  and  self-love, 
lurking  under  the  plausible  pretence  of 
searching  the  Scriptures  ?  Such  a  man 
will  search  out  all  manner  of  intiica- 
cies  in  reading  the  Scriptures,  rather 
than  nourish  his  heart  with  those  plain 
and  practical  doctrines  which  are  appa- 
rent to  every  one's  view."*  Is  there  not 
also  danger  lest  we  should  imagine  such 
studies  are  the  whole  of  religion  ?  It  is 
so  easy  to  deceive  ourselves,  and  to  think 
that  we  must  be  religious,  when  our 
whole  mind  is  engaged  upon  religious 
subjects.  But  in  this  case  we  need  pe- 
culiar caution.  The  study  of  the  Bible 
is  mainly  advantageous,  when  we  apply 
the  truth  to  ourselves,  when  it  influences 
our  hearts,  and  when  that  influence  is  so 
manifested  in  our  lives,  that  we  ourselves 
become  living  epistles,  "  seen  and  read 
of  all  men."  How  absurd  would  that 
person's  conduct  be,  who  spent  all  his 
time  in  considering  the  appearance  of 
his  food,  or  the  utensil  which  contained 
it,  whilst  he  was  actually  starving  for 
want  of  nourishment  I 

If  theie  be  so  many  unprofitable  modes 
of  study,  how  important  it  is  to  attend 
to  those  directions  which  God  himself 
has  given  us  respecting  this  duty.  To 
point  them  out,  is  the  subject  of  the  fol- 
lowing chapter. 


*  See  M  Plain  directions  for  reading  the  Scrip- 
tures," p.  19. 


08 


SCRIPTURE  HELP. 


CHAPTER  XI. 

Practical  Rules  for  Daily  Study. 

The  study  of  the  Scriptures  being  a 
great  and  important  duty,  how  shall  we 
perform  it  to  most  advantage  ?  What  is 
necessary  in  order  to  obtain  a  right 
knowledge  of  divine  truth  ?  The  Bible 
itself  answers  our  inquiries,  and  furnish- 
es us  with  the  best  rules  for  understand- 
ing and  being  edified  by  its  contents. 

The  most  needful  thing  is,  to  gain  the 
assistance  of  the  Holy  Spirit:  Without 
the  help  of  this  divine  Teacher  all  means 
will  be  ineffectual,  for  the  Spirit  alone 
can  "  guide  us  unto  all  truth."  Hence 
the  necessity  of  that  prayer,  "  Lord,  open 
thou  mine  eyes  that  I  may  see  wondrous 
things  out  of  thy  law."  "  There  is," 
says  Owen,  u  a  sacred  light  in  the  word, 
but  there  is  a  covering,  a  veil  on  the  eyes 
of  men,  so  that  they  cannot  behold  it 
aright.  Now  the  removal  of  this  veil  is 
the  peculiar  work  of  the  Holy  Spirit." 

With  earnest  prayer  for  the  teaching 
of  the  Spirit,  and  in  entire  dependence 
upon  its  help,  there  are  two  things  chief- 
ly necessary  to  be  attended  to,  in  the 
study  of  the  Bible.  One  is,  to  get  a 
right  understanding  of  divine  truth. 
For  this  purpose,  a  regular  plan  of  study, 
diligent  perseverance  in  that  plan,  and 
using  the  best  human  helps  we  can  ob- 
tain, are  things  of  much  importance. 
And  farther,  an  acquaintance  with  the 
original  languages,  and  with  the  history 
of  all  countries,  and  of  the  world  in  gen- 
eral, will  also  be  found  advantageous. 
It  must  not,  however,  be  concealed,  that 
great  knowledge  of  the  Bible  may  be 
gained,  by  those  who  make  no  progress 
in  the  religion  of  the  heart.  St.  Paul 
supposes  a  case,  where  a  man  may  un- 
derstand all  mysteries  and  all  knowledge, 
and  yet  be  nothing,  not  having  charity 
or  love.  Another,  then,  and  very  im- 
portant point  is,  to  make  the  truths  ice 
know,  the  rule  by  which  our  daily  con- 
duct is  governed.  Our  Lord  says,  "  If 
any  man  will  do  his  will,  he  shall  know 
of  the  doctrine  whether  it  be  of  God." 
And  Solomon  tells  us  "  The  fear  of  the 


Lord  is  the  beginning  of  wisdom."  It 
is  evident,  therefore,  that  the  gaining  of 
that  religious  knowledge  which  will 
make  us  wise  unto  salvation,  very  much 
depends  on  the  disposition  with  which 
we  are  engaged  in  this  study.  "The 
state  of  the  heart  has  the  chief  influence 
in  the  search  after  truth :  humility,  con- 
trition, simplicity,  sanctity — these  are 
the  handmaids  of  the  understanding  in 
the  investigation  cf  religion."  If  the 
Bible  is  taken  up  with  a  careless,  irrever- 
ent spirit,  in  the  same  way  that  you 
would  take  up  any  common  book,  little 
profit  can  reasonably  be  expected.  That 
the  dispositions  of  the  heart  are  of  vast 
importance,  is  very  evident  from  the 
parable  of  the  sower.  The  seed  sown 
was  all  of  equal  goodness,  all  scattered 
by  the  same  hand,  and  at  the  same  time  ; 
the  great  difference  was  in  the  state  of 
the  ground  on  which  it  was  sown.  It  is 
only  the  honest  and  good  heart  that 
brings  fiuit  to  perfection. 

Divine  truth  is  intended  to  do  far  more 
than  furnish  our  minds  with  right  views. 
It  is,  through  the  grace  of  God,  the 
means  ,  of  sanctifying  our  hearts,  and 
when  brought  home  to  the  conscience 
by  the  Spirit,  and  apprehended  by  faith, 
it  never  fails  to  produce  this  effect.  Yet 
it  must  be  admitted,  that  valuable  as  good 
dispositions  really  are,  a  man  who  neg- 
lects to  acquire  the  information  needful 
for  enabling  him  to  direct  and  apply 
them,  may  make  strange  and  dangerous 
mistakes.  Many  have  had  a  zeal  with- 
out knowledge,  which  has  done  much 
harm  both  to  themselves  and  others. 
Both  knowledge  and  obedience,  then, 
are  needful,  as  they  mutually  assist  and 
forward  each  other.  It  is  said,  "  if  ye 
know  these  things,  happy  are  ye  if  ye 
do  them."  I  propose  now  to  give  you 
some  practical  rules,  which,  I  am  persua- 
ded if  attended  to,  you  will  find  advan- 
tageous, in  helping  you  rightly  to  study 
your  Bible.  The  first  six  relate  to  the 
state  of  mind,  with  which  the  reader 
should  engage  in  this  duty,  and  the  dis- 
positions and  Christian  graces  which  ho 
will  find  it  advantageous  to  exercise  in 
the  performance  of  it.    The  next  eight 


SCRIPTURE  HELP. 


00 


relate  more  immediately  to  the  mode  of 
study,  and  to  particulars  to  be  attended 
to  m  the  book  itself.* 


L  Rules  relating  to  the  State  of 
the  Reader's  Mind. 

1.  Bead  the  Bible  in  the  spirit  of  con- 
tinual prayer  : — prayer  before  you  be- 
gin, prayer  mixed  with  your  reading, 
and  prayer  when  you  have  done.  Say, 
u  Lord,  help  me  to  remember  this ;  to 
forsake  this  or  that  sin  ;  to  practise  this 
or  that  duty."  The  disciples,  when  our 
Lord  tells  them  how  often  they  are  to 
forgive  an  offending  brother,  instantly 
begin  to  pray, ';  Lord,  increase  our  faith." 
This  is  one  of  the  most  important  rules, 
and  is  indispensably  necessary.  All  the 
rest  will  naturally  follow,  if  you  do  but 
constantly  attend  to.  this ;  nor  do  I  be- 
lieve any  one,  who  thus  prays,  will  be 
left  under  the  final  prevalence  of  any 
ruinous  error,  or  in  ignorance  of  any 
fundamental  truth.  Be  thoroughly  per- 
suaded that  you  cannot  savingly  under- 
stand the  Bible,  or  experience  the  gospel 
to  be  the  power  of  God,  without  divine 
teaching.  (See  1  Cor.  li,  10  and  14.) 
This  is  one  reason  why  so  many  great 
and  learned  men  utterly  mistake  the  true 
meaning  of  the  Bible.  David  prayed 
for  help  in  reading  the  Scriptures,  (see 
Ps.  cxix,  18.)  and  if  you  earnestly  pray 
for  the  Holy  Spirit  to  guide  you  into  all 
truth,  you  may  depend  upon  receiving 
it  j  for  God  has  promised  to  give  his  Ho- 
ly Spirit  to  them  that  ask  him,  and  this 
Spirit  alone  can  give  us  an  experimental 
knowledge  of  spiritual  things.  Farther. 


*  It  will  he  a  satisfaction  to  some  of  my  read- 
ers perhaps  to  ece  most  of  these  rules  in  the 
following  e  x t  rac t  from  Archbishop  Parker,  one 
of  the  Reformers. 

'•Only  search  with  a  humble  .-pirit,  ask  in 
rr.ntimnil  prayer,  seek  with  purity  of  life, 
knock  with  perpetual  perseverance,  and  cry  t-. 

the  K  1  Spirit  of  Christ,  the  Comforter,  and 

nun  I y  to  every  such  asker  it  shall  be  piven, 
hm,  h  «e. in  hers  must  needs  find,  to  them  it  will 
l»e  opened.  Christ  himself  will  open  the  sense 
of  Scripture,  not  to  the  proud  or  wise  of  the 
WOlid,  hut  to  the  lowly  and  contrite  in  heart, 
f<  r  he  hath  the  k<  y  of  David  who  opens  and  no 
man  shuts,  and  who  shuta  and  no  man  opens." 


turn  passages  of  Scripture  into  prayer  : 
thus  when  James  says,  "humble  your- 
selves in  the  sight  of  God,"  pray  in  this 
way,  God  grant  that  I  may  be  humbled 
for  my  many  and  great  sins.  Look  up 
to  God  who  can  alone  give  you  this 
spirit  of  prayer,  and  who  will  make  the 
Bible  itself  a  means  of  exciting  devotion- 
al feelings.  "  Who  is  there,  who  almost 
at  any  time,  reading  the  Scriptures  with 
reverence  to  God,  and  subjection  of  con- 
science to  him,  has  not  had  some  partic- 
ular matter  of  prayer  or  praise,  effectu- 
ally suggested  to  him.  And  Christians 
would  find  no  small  advantage,  by  con- 
stantly turning  what  they  read  into 
prayer  or  praise  ;  for  hereby  the  instruc- 
tions of  the  word  would  be  more  con- 
firmed in  their  minds,  and  their  hearts 
would  be  more  engaged  in  the  practice 
of  them." 

2.  Mia- faith  uith  all  you  read. — The 
gospel  is  as  food  :  faith  receives,  eats  and 
digests  it,  and  thus  it  becomes  nourishing. 
One  who  mixes  faith  with  what  he  reads, 
accepts  the  mercy  offered  in  God's  word, 
and  applies  it  to  himself  with  suitable 
affection  :  that  u  faith  which  is  the  sub- 
stance of  tilings  hoped  for,  and  the  evi- 
dence of  things  not  seen,"  brings  the 
great  truths  of  Scripture  as  perceptibly  to 
the  faculties  of  our  souls,  as  that  which 
we  see  with  our  eyes,  and  touch  with 
our  hands,  is  made  palpable  and  obvious 
to  the  senses  of  our  bodies.  Remember, 
the  word  preached  by  Moses  did  not 
profit,  not  being  mixed  with  faith  in  them 
that  heard  it.  Heb.  iv,  2.  Let  your  faith 
be  a  lively,  active  faith,  inducing  you  not 
only  to  believe  that  all  you  read  is  true, 
but  earnestly  to  seek  an  interest  in  the 
promises,  to  escape  the  threatenings,  and 
to  obey  the  commands,  however  difficult 
they  may  seem.  In  reading  the  Bible, 
you  should  not  only  desire,  but  expect, 
great  spiritual  benefit — you  should  not 
only  pray  for,  but  depend  upon,  the 
teaching  Of  the  Holy  Spirit.     You  may 

confidently  expect  what  God  has  prom- 
ised, as  far  as  is  needful  for  your  salva- 
tion. 

3.  Rtad  the  BH>U  wth  great  rever- 

ence,  and  xcith  a  humble,  and  teachable 
mind.  The  Thessalonians  received  the 
gospel,  not  as  the  word  of  men.  but  as  it 


70 


SCRIPTURE  HELP. 


is,  in  truth,  the  word  of  God  j  and  they 
derived  benefit  accordingly  ;  for  it  is  add- 
ed, it  did  also  work  effectually  in  them 
that  believed.  1  Thess.  ii,  13.  O !  if 
we  had  but  right  views  of  God's  glorious 
majesty,  and  his  amazing  condescension 
in  revealing  himself  unto  us  in  the  Bible, 
with  what  reverence  of  spirit,  and  with 
what  self-abasement  should  we  study  this 
book.  It  would  never  be  taken  up,  in  a 
light,  trifling  spirit,  as  a  matter  of  indif- 
ference ;  but  we  should  read  it,  as  the 
most  serious  duty  in  which  we  could  be 
engaged ;  submitting  ourselves  entirely 
to  divine  instruction.  The  Psalmist  says, 
"  my  heart  standeth  in  awe  of  thy  word." 
Ps.  cxix,  161.  "  The  meek  will  he  guide 
in  judgment,  and  the  meek  will  he  teach 
his  way."  Ps.  xxv.  We  are  to  receive 
the  ingrafted  word  with  meekness.  Jas. 
i,  21.  If  you  come  to  your  Bible  with 
a  disposition  to  cavil  and  find  fault,  or 
with  notions  of  your  own,  formed  before 
hand,  you  are  not  likely  to  get  much  ad- 
vantage by  reading  it :  but  if  you  come, 
sensible  of  your  ignorance,  with  a  read- 
iness to  receive  the  impressions  of  divine 
truth,  and  with  a  child-like  dependence 
upon  God,  you  shall  not  come  in  vain. 
Remember,  Christ  says,  "  whosoever  shall 
not  receive  the  kingdom  of  God  as  a  lit- 
tle child,  he  shall  not  enter  therein." 
Again,  a  tender  and  broken  spirit  is  an 
admirable  preparative  for  this  study,  and 
therefore  it  is  said,  "  to  this  man  will  I 
look,  even  to  him  that  is  poor,  and  of  a 
contrite  spirit,  and  trembleth  at  my  word." 
Isa.  lxvi,  2.  "  To  day,  if  ye  will  hear 
his  voice,  harden  not  your  hearts,  as  in 


the  provocation,  and  as  in  the  day  of 

The  re- 
humble, 


temptation  in  the  wilderness." 
ligion  of  the  Scriptures  is  of  a 
meek,  forbearing  character. 

4.  Read  the  Bible  with  patient  medi- 
tation, and  with  self -application  and  self- 
examination.  We  ought  to  dwell  upon 
the  passage  we  read,  and  patiently  to 
turn  it  over  in  our  minds,  especially  if  it 
immediately  relates  to  the  doctrine  and 
practice  of  the  gospel,  or  to  the  expe- 
rience of  believers.  We  should  thus  en- 
deavour to  enter  into  its  spirit,  to  find 
out  what  practical  good  we  can  get  by  it, 
and  to  impress  it  deeply  upon  our  con- 
sciences, remembering  the  apostle's  ad- 


monition, "  that  we  ought  to  give  the 
more  earnest  heed  to  the  things  which 
we  have  heard,  lest  at  any  time  we  should 
let  them  slip."  Heb.  ii,  4.  You  may 
say,  perhaps,  you  have  not  time  for  this; 
but  remember  what  David,  who  had  a  far 
busier  life  than  most  of  us,  says,  "  O  how 
I  love  thy  law  :  it  is  my  meditation  all  the 
day.''1  Ps.  cxix,  97. — Mine  eyes  prevent 
the  night  watches,  that  I  might  meditate 
in  thy  word.  Ps.  cxix,  148.  Thus  you 
might  redeem  time  from  sleep,  or  even 
in  your  business,  might  be  meditating 
upon  God's  word.  Endeavour  to  enter 
into  the  full  meaning  of  that  expression, 
"  Let  the  word  of  Christ  dwell  in  you 
richly  in  all  wisdom."  Col.  iii,  16.  We 
are  to  be  "  mindful  of  the  words  spoken 
before  by  the  holy  prophets,  and  of  the 
commandments  of  the  apostles  of  the 
Lord."  2  Peter  iii,  2.  Let  us  dwell  on 
particular  passages  till  they  have  in  some 
measure  done  their  office;  that  is,  till 
some  act  of  piety  be  excited ;  till  we 
either  get  some  new  arguments  against 
sin,  some  new  encouragements  to  duty, 
some  spiritual  strength  and  advantage, 
some  increase  of  knowledge,  or  some  act 
of  prayer  or  praise.  "  Every  one,"  says 
an  excellent  practical  writer,  "  should 
apply  Scripture  to  himself,  as  if  it  was 
written  for  him  only."  Again,  turn  pas- 
sages of  Scripture  into  questions  for  self- 
examination.  Thus,  when  Peter  says, 
"  grow  in  grace  and  the  knowledge  of 
Jesus  Christ,"  'ask  yourself,  do  I  grow  in 
grace  and  in  this  knowledge  of  Christ? 
Your  Bible  will  furnish  you  with  the  best 
hints  for  going  through  this  very  impor- 
tant duty.  Your  progress  in  this  mode 
of  study  may  seem  slow,  but  you  will 
thereby  gain  far  more  real  information 
and  knowledge,  than  by  a  hasty  perusal ; 
and  you  surely  do  not  read  as  a  matter 
of  form,  or  merely  to  be  able  to  say  you 
have  read  so  much.  Many  persons  have 
found  it  useful  to  choose  a  verse  or  more 
out  of  the  chapter  they  read  in  the  morn- 
ing, for  meditation  through  the  day. 

5.  Read  the  Bible  with  simplicity  of 
mind,  desiring  to  be  instructed  in  the 
truth  of  God,  and  with  a  single  eye  to  the 
salvation  of  your  soul :  with  that  honest 
and  good  heart,  which,  hearing  the  word 
of  God,  keeps  it  and  brings  forth  fruit  in 


SCRIPTURE  HELP. 


71 


patience.  "  As  a  friend  declares  his 
wishes  by  letter  to  a  friend,  who  ascer- 
tains and  executes  those  wishes  without 
any  laboured  interpretations,  so,  and  with 
just  such  plainness  does  the  Almighty 
declare  his  will  to  us  in  his  word,  and 
so  did  the  apostles  convey  their  injunc- 
tions to  the  primitive  Christians,  by  which 
the  latter  regulated  their  conduct,  con- 
tented with  the  simple  and  obvious  mean- 
ing, and  unsolicitous  about  the  learned 
and  prolix  expositions  of  commenta- 
tors."* The  testimony  of  the  Lord  is 
sure,  making  wise  the  simple.  Ps.  xix, 
7.  It  giveth  understanding  to  the  sim- 
ple. Ps.  cxix,  130.  We  are  directed 
"  new-born  babes  to  desire  the  sincere 
milk  of  the  word,  that  we  may  grow 
thereby."  The  new-born  babe  will  be 
satisfied  with  nothing  but  its  mother's 
milk,  and  this  passage  shows,  that  we 
should  thus  earnestly  desire  and  relish 
the  pure  unadulterated  truths  of  the  Bi- 
ble. Lord  Bacon  beautifully  says,  "  as 
those  wines  which  flow  from  the  first  tread- 
ing of  the  grape  are  sweeter  and  better 
than  those  forced  out  by  the  press,  which 
gives  the  roughness  of  the  husk  and  the 
stone :  so  are  those  doctrines  best  and 
wholsomest  which  flow  from  a  gentle 
crush  of  the  scripture,  and  are  not  wrung 
into  controversies  and  common  place." 

0.  Bead  the  Bible  with  a  heart  devo- 
ted to  God.  Have  a  fixed  determination 
to  give  up  every  thing  the  Bible  con- 
demns, and  to  do  the  whole  will  of  God. 
Read  the  Scriptures  practically.  Remem- 
ber what  David  said,  "  Thy  word  have  I 
hid  in  my  heart  that  I  might  not  sin 
against  thee."  Keep  in  mind  our  Lord's 
direction  and  depend  upon  his  promise, 
"  if  any  man  do  his  will  he  shall  know 
of  the  doctrine,  whether  it  be  of  God." 
Renounce,  then,  your  own  will  and  af- 
fections, and  devote  yourself  simply  to 
the  will  and  service  of  your  Maker.  De- 
termine, in  a  better  strength  than  your 
own,  to  have  respect  unto  all  God's  com- 
mandments ;  and  this  will  remove  a 
thousand  difficulties  in  understanding  and 
embracing  the  truth.   The  great  doctrines 


*  Sec  Frank's  Guide  to  the  reading  and  study 
of  the  Holy  Scriptures,  containing  excellent 
rules  for  that,  purpose. 


of  the  Bible,  the  guilt  and  corruption  of 
man,  free  justification  by  faith,  and  the 
need  of  the  Holy  Spirit,  will  be  readily 
believed  and  embraced  by  one  who  has 
duly  attended  to  this  rule. — St.  James 
says,  "  Be  ye  doers  of  the  word  and  not 
hearers  only,  deceiving  yourselves." — 
"  In  studying  the  word  of  God,  digest  it 
under  these  two  heads,  either  as  remov- 
ing obstructions  which  keep  God  and 
thee  asunder,  or  as  supplying  some  uni- 
ting power  to  bring  God  and  thee  togeth- 
er." Augustine  says,  "  in  the  Scriptures 
our  eyes  see  with  more  or  less  clearness, 
accordingly  as  we  die  more  or  less  to 
this  present  world  ;  and  on  the  contrary, 
in  proportion  as  we  live  to  this  world, 
we  do  not  discern  spiritual  things."*  It 
it  well  said  also,  in  the  first  of  the 
Church  Homilies,  "In  reading  God's 
word,  he  most  profits,  not  always,  that  is 
most  ready  in  turning  the  book,  but  he 
that  is  most  turned  into  it,  most  inspired 
with  the  Holy  Ghost,  most  in  his  heart 
and  life  altered  and  changed  into  the 
thing  which  he  reads.  He  that  is  daily 
less  and  less  proud,  less  wrathful,  less 
covetous,  and  less  desirous  of  -worldly 
and  vain  pleasures. — He  that,  daily  for- 
saking his  old  and  vicious  life,  increases 
in  virtue  more  and  more." 


II.  Rules  relating  to  the  mode  of 
Study. 

7.  Read  the  Bible  habitually,  and,  if 
possible,  regularly,  at  stated  periods. — 
Head  it  according  to  your  opportunities, 
with  diligence  and  perseverance.  The 
Bereans  are  commended  for  searching 
the  Scriptures  daily.  Acts  xvii,  1 1.  The 
direction  given  to  Joshua  was  to  medi- 
tate therein  day  and  night.  Joshua,  i, 
8.  "Then  shall  we  know,  if  we  follow 
on  to  know  the  Lord."  Hoflet  vi,  & 
Let  me  entreat  you,  if  you  can,  to  make 


*  I  use,  says  Koyle,  the  Scriptures  not  as  an 
arsenal  to  he  resorted  to  ordy  for  arms  and  w  eap- 

ons  to  defend  a  party  or  defeat  its  enemies,  but 

as  a  matchless  temple  where  I  delight  to  l>e,  to 
Contemplate  the  beauty,  the  symmetry,  and  the 
magnificence  of  the  structure,  and  increase  my 
awe  to  the  Bcin£  there  preached  and  adored. 


72 


SCRIPTURE  HELP. 


it  a  rule;  to  read  some  portion,  though  it 
be  only  one  verse,  every  day.  Most  of 
you  might  read  much  more ;  a  portion 
in  the  morning,  from  the  new  testament, 
and  a  portion  in  the  evening,  from  the 
old.  Or  you  might  reverse  this  order. 
The  Bible  also,  always  affords  something 
new,  something  we  had  not  seen  before. 
Do  not  think  you  have  gained  every 
thing  by  once  reading  a  book  ;  you  may 
read  it  again  and  again  with  pleasure  and 
advantage.  Self-denial  will  be  required 
to  accomplish  this,  and  you  will  have 
many  temptations  to  neglect  it ;  but  per- 
severe, and  you  will  be  abundantly  re- 
warded. Remember,  the  welfare  of  your 
soul  is  at  stake.  Much  more  knowledge 
and  edification  will  be  gained  by  this 
constant,  conscientious,  and  regular  meth- 
od of  reading  the  Bible,  than  by  reading 
it  occasionally,  in  a  hasty,  uncertain 
manner,  or  in  detached  parts,  as  your 
fancy  may  suggest  at  the  moment.  Ber- 
nard says,  "  the  reading  accidentally,  or 
as  occasion  offers,  cannot  edify  ;  it  only 
serves  to  make  the  mind  volatile  and  in- 
constant. What  we  read  transiently,  is 
easily  forgotten." 

8.  Read  one  book  through  before  you 
begin  another,  and  read  the  whole  Bible 
through.  Thus,  if  you  are  reading 
in  Matthew  in  the  morning,  finish  that 
gospel  before  you  begin  Mark ;  and  if 
you  are  reading  Genesis  in  the  evening, 
go  through  with  it,  before  you  begin  Ex- 
odus. You  will  thus  see  the  connexion 
between  one  part  and  another.  Though 
you  will  properly  give  those  parts  most 
of  your  time  and  attention,  which  are 
most  practical,  such  as  the  Psalms,  Prov- 
erbs, and  the  New  Testament ;  yet  read 
the  whole  of  the  Bible.  David  says, 
not  be  ashamed  when  I 
unto  all  thy  command- 
ments." Ps.  cxix,  6.  One  part  throws 
light  upon  another,  and  you  will  thus 
obtain  an  enlarged  view  of  divine  truth. 
There  is  the  Bible  milk  for  babes,  and 
strong  meat  for  those  of  a  full  and  ma- 
ture age.  It  is  desirable  to  begin  with 
the  plainest  and  easiest  books  first,  but  I 
know  not  a  better  plan  than  regularly 
reading  both  testaments  through  at  the 
same  time.  They  both  begin  with  his- 
torical books — then  follow  doctrinal  and 


"  then  shall  I 
have  respect 


practical  books — and  both  conclude  with 
prophecies,  which  are  evidently  the  most 
difficult  parts.    Both  testaments  not  only 
throw  light  upon  each  other,  but  like 
two  flames,  when  joined  together,  their 
united  light  shines  with  greater  splen- 
dour and  glory,  than  that  of  either  does 
separately.    A  proper  distinction,  how- 
ever, may  be  made  in  the  mode  of  read- 
ing, according  to  the  different  ends  de- 
signed by  your  study.      For  general 
reading,  the  mode  just  mentioned  may 
be  best,  but  for  devotional  reading,  the 
following  plan  has  been  found  profitable  : 
— Not  to  read  a  great  deal,  or  the  whole 
bible  in  its  course,  but  some  select  les- 
sons from  its  most  useful  parts,  perhaps 
10  or  12  verses',  considering  them  mere- 
ly in  a  devotional  and  practical  view — 
taking  such  instruction  as  readily  pre- 
sents itself,  repeating  it  to  the  conscience, 
and  charging  the  heart  religiously  to  ob- 
serve it  and  act  upon  it — looking  up  for 
the  teaching  of  the  spirit ;  and  lastly, 
praying  over  the  substance,  with  the  Bi- 
ble open  before  you.    You  will  see,  that 
I  here  mean  that  reading  which  forms  a 
part  of  your  devotions,  at  your  stated 
times  of  retirement  for  secret  worship.* 
9.    Compare  one  part  of  Scripture 
with  another.    We  are  directed  to  "  com- 
pare spiritual  things  with  spiritual."  God, 
in  compassion  to  our  ignorance  and  want 
of  a  teachable  disposition,  gives  precept 
upon  precept  and  line  upon  line  ;  here  a 
little  and  there  a  little.    What  is  obscure 
in  one  place,  is  made  plain  and  easy  in 
another.    Hence,  what  some  have  com- 
plained of  as  being  a  repetition,  is  a 
great  advantage  to  the  patient  and  dili- 
gent reader  of  the  Bible.     Attention  to 
this  rule  will  lead  you  to  see  the  harmo- 
ny .and  consistency  of  Scripture.  You 
will  often  be  equally  surprised  and  de- 
lighted with  the  fulness  of  a  text,  and 
with  striking  coincidences  not  before  no- 
ticed ;  you  will  also  find  this  a  great  help 
for  fixing  the  Scriptures  in  your  memo- 
ry-t 


"  See  Doddridge's  Rise  and  Prop-res??  of  Re- 
ligion, one  of  the  best  practical  books  I  know. 

t  The  following-  text  is  given  with  the  paral 
lcl  passages  as  a  specimen  of  the  way  in  which 
scripture  may  be  th&t  opened — it  might  have 
been  much  extended. 


SCRIPTURE  HELP. 


72 


10.  Have  respect  to  the  analogy  of 
faith,  or  the  general  plan  of  revealed 
truth,  in  interpreting  Scripture.  It 


Gen.  iii,  15.  I  will  put  enmity  between  thee 
and  the  woman,  and  between  thy  seed  and  her 
seed ;  it  shall  bruise  thy  head  and  thou  shalt 
bruise  his  h  el. 

The  text  may  be  divided  into  six  parts  : 

1st,  The  seed  of  the  woman.  Farther  prophe- 
cies, Gen.  xxii,  18.  Ps.  exxxii,  11.  Isa.  vii,  14. 
Jcr.  xxxi,  22.  Mich,  v,  3,  4.  described.  Gal.  iii. 
1G.  The  fulfillment,  Matt,  i,  IS,  23,  Luke  i,  31 
— 35.  The  reason  and  benefit,  Gal.  iv,  4,  5. 
The  servants  of  Christ  are  members  of  that  body 
of  which  Christ  is  the  head,  and  arc  therefore  in- 
cluded in  this  seed,  Isa.  Iii,  10.  Gal.  iii.  29.  Mat. 
xiii,  38.  Rom.  ix,  8. 

2d.  The  seed  of  the  serpent  are  wicked  men 
in  all  ages,  Matt,  iii,  7:  xii,  34 :  xxiii,  33.  John 
viii,  44.  Acts  xiii,  10.  1  John  iii,  10.  The  ser- 
pent was  merely  an  instrument  of  Satan,  John 
viii,  44.  2  Cor.  xi,  3,  14.  1  John  iii,  8.  Rev.  xii, 
9.  xx,  2. 

3d.  The  enmity  between  the  two,  Prov.  xxix, 
27.  Acts  xiii,  10.  Gal.  iv,  29.  James  iv,4.  1  Pet. 
v,  viii.  Luke  xvi,  13.  1  John  iii,  13.  1  Thes.  ii, 
14,  15.  Heb.  x,  33,  34.  Rev,  xii,  17. 

4th.  The  bruising  the  head  of  Satan,  Ps.  xci, 
13.  Rom.  xvi,  20.  Lukex,  18,  x,  20.  Col.  ii,  15. 
1  John  ii,  13  ;  iii,  8.  The  complete  accomplish- 
ment of  the  prophecy,  Rev.  xx,  1 — 3,  10. 

5th.  The  bruising  of  the  heel  of  Christ  and 
his  church,  Isa.  liii,  5,  10,  12.  Dan.  ix,  20. 
Matt,  iv,  1 — 10.  Luke  xxii,  39— 44,  53.  John 
xi,  :{<».  Hch.  v,  7.  Rev.  ii,  10.  xii,  9— 13.  xx,  7, 
8.  The  reason  why  Christ  thus  suffered  from 
Satan,  Heb,  ii,  J  7,  18.  iv,  15. 

Gth.  The  sovereignty  of  God  I  will  put,  Ps. 
cxxxY,  0.  ICor.  xv.  15,  24,  25.  Ps.  viii,  G. 
Heb.  ii,  8. 

Though  a  good  knowledge  of  your  Bible  will 
afford  you  some  help  in  comparing-  one  part 
with  another,  yet,  in  order  to  obtain  this  advan- 
tage in  any  considerable  decree,  you  must  have 
a  Concordance,  that  is,  an  index  of  words,  and  a 
Bible  with  marginal  references.  The  Rev.  Thos. 
.Scott  has  carried  this  mode  of  illustrating;  scrip- 
ture to  the  greatest  extent  in  his  Family  Bible. 
CrudeorS Concordance  is  the  best,  but  Butter- 
worth's  is  more  portable  and  very  useful. 
Brown's  is  on  a  smaller  scale,  and  is  therefore 
much  tlx-  cheapest,  and  will  be  of  use  to  those 
to  whom  the  others  would  be  too  expensive; 
there  is  ;ilso  a  useful  index  of  various  sizes  to 
hind  with  different  Bibles,  and  Crutwell's  Con- 
cordaneeef  Parallels  will  furnish  valuable  as- 
sistance. ]|  dor*  not  however  appear  to  the 
writer,  tli.it  any  work  has  yet  carried  this  mode 
of  int.  rpreting  scripture  to  the  lull  extent,  or 
done  it  in  that  .-imple  way  in  which  it  might  be 

•■"  iplished.   There  la  an  outline  or  plan  of 

divine  truth  in  the  Bible.  This  may  be  ranged 
under  dillerent  heads,  as  Gastrrll  has  shown  in 

his  Christian  institutes,  ami  Warden  still  more 

fully  (though  mar  y  important  heads  are  omitted 

even  by  him)  in  his  systnn  of  revealed  Religion. 

Each  head  might  he  numbered,  and  all  the  text 

11) 


has  been  supposed,  St.  Paul  alludes  to 
this  in  Rom.  xii,  6.  when  giving  direc- 
tions to  him  that  prophesied,  that  is, 
preached  and  interpreted  Scripture  in  the 
church,  he  says,  "  If  any  man  prophecy, 
let  him  prophecy  according  to  the  pro- 
portion of  faith;"  but  however  this  may 
be,  it  is  an  important  rule  to  have  a  re- 
gard to  the  general  tendency  of  Scrip- 
ture, and  not  to  interpret  any  obscure 
text,  so  as  to  make  it  contradict  a  plain 
one.  For  instance,  those  texts  which 
speak  of  God  as  having  bodily  members, 
must  not  be  understood  literally,  but  as 
intended  to  help  our  conceptions  of  those 
powers  and  perfections  which  are  a  part 
of  his  spiritual  excellencies;  for  it  is 
elsewhere  said,  "  God  is  a  Spirit."* — 
Those  texts  which  tell  us  that,  where  sin 
abounded,  grace  did  much  more  abound, 
and  that  we  are  justified  freely  by  the 
grace  of  God,  must  not  be  understood  as 
authorising  sin,  which  would  contradict 
the  whole  tendency  of  Scripture,  but  as 
condemning  self-righteousness,  magnify- 
ing the  love  of  God,  and  showing  the 
way  of  acceptance  with  him.  And 
those  texts  which  say,  without  holiness 
no  man  shall  see  the  Lord  ;  fear  God 


relating  to  that  head  or  subject,  ranged  under 
it,  merely  mentioning  the  book,  chapter  and 
verse,  and  in  the  margin  of  each  of  those  texts  in 
the  Bible,  the  number  of  the  head  should  also  be 
inserted.  Thus  the  reader  might  see  on  every 
text,  the  whole  of  what  related  to  that  subject 
throughout  the  Bible,  without  the  multiplication 
of  texts  in  the  margin,  and  without  the  omission 
of  many  material  texts,  as  is  unavoidably  the 
case  at  present.  There  would  still  be  many  his- 
torical passages,  particularities  of  expression, 
and  incidental  beauties,  which  this  mode  alone 
would  not  embrace,  and  therefore,  in  addition  to 
what  has  been  suggested,  there  should  be  many 
of  the  references  which  are  in  our  present  Bibles. 
The  writer  gives  this  hint  (for  which  he  is  in- 
debted to  a  valued  friend)  in  the  hope  that  sonic 
one  of  sufficient  leisure  may  carry  it  into  effect. 

'Fettiplace,  an  old  writer,  says,  "When  I 
find  any  bodily  parts  appropriated  to  the  divine 
nature,  I  then  see,  (iod  graciously  condescends 
to  the  weakness  of  my  frail  and  infirm  nature, 
and  bless  his  holy  name  that  he  vouchsafes  to 
re  veal  himself,  not  as  he  is,  butas  I  am — his  eye 
is  his  wisdom — his  right  hand,  his  power — his 
sitting,  his  immutability— his  standing,  his  for- 
titude— his  anger,  his  justice  in  punishing — his 
repentance,  his  mercy  in  pardoning — his  hatred 
of  sin,  his  h  oliness — his  grieving  for  sinners, 
his  loving  kindness— his  long  suffering,  Ilia 
goodness." 


74 


SCRIPTURE  HELP. 


and  keep,  his  commandments,  for  this  is 
the  whole  duty  of  man ;  are  not  to  be 
understood  as  authorising  the  notion  of 
salvation  by  works,  but  as  showing  the 
character  and  happiness  of  the  converted 
sinner,  who  is  created  in  Christ  Jesus 
unto  good  works.  Holiness  is  a  part  of 
his  salvation  and  not  the  procuring  cause 
of  it.  The  mirror  of  divine  truth  has, 
as  it  were,  different  sides.  One  side  is 
needful  for  one  character,  and  another 
for  another. — Is  a  man  turning  the  grace 
of  God  into  laciviousness  ?  to  him  the 
doctrine  of  the  absolute  need  of  sanctifi- 
cation  by  the  Spirit  of  God  must  be  ex- 
hibited ; — is  another  man  trusting  in 
himself  that  he  is  righteous,  and  depend- 
ing upon  his  own  works  for  salvation  ? 
to  him  the  spirituality  of  God's  holy  law 
and  the  doctrine  of  free  justification  by 
Christ  alone,  without  the  deeds  of  the 
law,  must  be  held  up,  and  he  must  be 
warned  that  Christ  shall  profit  him  noth- 
ing, while  he  seeks  to  be  justified  by  the 
law.  We  must  not  fancy  because  one 
text  at  first  sight  appears  to  contradict 
another,  that  therefore  it  does  so.  "  Let 
us  not  so  much  as  suppose  that  the  Scrip- 
ture can  differ  from  itself,  but  humbly 
wait  upon  God  till  we  can  better  recon- 
cile one  text  with  another:  we  shall  find 
that  in  so  doing,  Gospel  truths  will  open 
themselves  to  our  mind  more  and  more, 
and  we  shall  come  by  degrees  to  that  uni- 
ty of  faith  and  knowledge  spoken  of 
Ephes.  iv,  15."  This  rule  will  also  pre- 
vent you  from  considering  the  sentiments 
of  the  wicked  a  part  of  God's  precepts. 
Thus  we  meet  with  this  maxim,  1  Cor. 
xv,  32.  "  Let  us  eat  and  drink,  for  to- 
morrow we  die,"  which  is  quoted  from 
Isaiah  xxii,  13,  and  is  intended  to  ex- 
press the  feeling  of  a  sensual  and  wicked 
man,  and  not  the  mind  of  the  Holy  Spirit. 
Nor  are  all  the  actions  of  good  men 
therefore  good.  You  will  find  that  all 
have  fallen  into  some  sin  or  other,  and 
several  into  great  and  grievous  sins: 
these  are  recorded,  not  for  our  imitation, 
but  to  make  us  watchful  and  careful  to 
avoid  them — and  also  to  keep  us  from 
despairing  of  God's  mercy  on  account  of 
our  own  falls. 

1 1 .  Use  such  human  help  as  God  has 
placed  within  your  reach,  when  you  meet 


with  any  thing  you  do  not  understand. 
The  eunuch  willingly  received  instruc- 
tion from  Philip,  and  thus  was  guided  to 
the  knowledge  of  what  he  did  not  before 
understand.  Acts  viii.  In  cases  of  dif- 
ficulty, you  will  find  it  advantageous  to 
consult  your  minister,  or  a  pious  friend  ; 
"  the  priest's  lips  should  keep  knowledge, 
and  they  should  seek  the  law  at  his 
mouth,  for  he  is  the  Messenger  of  the 
Lord  of  Hosts."  Mai.  ii,  7.  Hence,  one 
great  means  of  attaining  to  a  knowledge 
of  the  Scripture,  is  to  be  constant  in  our 
attendance  upon  the  public  and, faithful 
preaching  of  the  ministers  of  the  Gospel. 
In  this  way,  we  shall  by  degrees,  obtain 
an  extensive  acquaintance  with  the  truths 
of  God.  All  that  we  hear,  must,  how- 
ever, be  brought  to  the  test  of  Scripture. 
Acts  xvii,  11.  It  is  useful  also,  to  refer 
to  commentators  or  expositors  of  Scrip- 
ture, not  with  a  servile  dependence  upon 
them,  but  as  often  furnishing  valuable 
assistance.  It  has  pleased  God  in  almost 
every  age  of  the  Church,  to  raise  up  not 
only  those  who  preached  the  gospel,  but 
also  those  who  have  given  their  views  of 
divine  truth  in  writing.  The  first  ac- 
count we  have  of  human  explanation  of 
the  Scriptures,  seems  to  be  that  given  of 
Ezra  and  his  companions. — "  They  gave 
the  sense  and  caused  the  people  to  under- 
stand the  reading."  Nehemiah  viii,  8. 
Many  who  have  attempted  to  explain 
Scripture,  have,  indeed,  egregiously  fail- 
ed, and  "  darkened  counsel  by  words 
without  knowledge,"  yet  the  labors  of 
others  are  of  great  and  excellent  use. 
Dr.  Owen  justly  observes  upon  them, 
"they  are  far  from  having  discovered  the 
depths  of  this  vein  of  wisdom,  nor  will 
the  best  of  our  endeavours  prescribe 


gular  helps  to  the  right  understanding  of 
Scripture,  and  it  is  easy  to  discern  by 
the  diversity  of  their  gifts,  that  the  Holy 
Spirit  has  divided  to  them  as  he  pleased.* 


*  Persons  who  read  Commentaries  have  gen- 
erally their  favourite  authors,  and  the  writer  is 
far  from  wishing1  to  dictate  to  others.  Cecil 
says,  "  if  we  must  have  Commentators,  as  we 
certainly  must,  Poole  is  incomparahle,  and  I 
had  almost  said,  abundant  of  himself."  The 
following-  arc  those  from  which  the  writer  lias 
derived  the  most  edification  :  Scott'3  Notes  to 


SCRIPTURE  HELP. 


75 


The  same  Spirit  renders  them  useful  ac- 
cording to  the  counsel  of  his  own  will. 
Some  readers  are  prone  in  the  use  of 
them,  to  lean  to  their  own  understand 
ings,  and  wander  after  the  imagination 
of  their  minds ;   and  others,  the  Spirit 
leaves  in  the  >he!J  f  the-  text,  to  exer 
cise  their  skill  about  mere  words,  with- 
out leading  them  into  the  spiritual  sense 
of  the  words,  which  is  its  life  and  power 
I.  some  he  blesses  them  to  the  full  and 
proper  end."* 

12.  Endeavour  to  ascertain  the  literal 
or  first  sense  of  a  passage  before  you 
look  for  any  other.    This,  indeed,  is  the 


the  Bible,  5  vol.  4to  and  Matthew  Henry  on  the 
Bible,  6  vol.  4to.  He  believes  Brown's  Bible,  2 
toL  4to.  is  very  useful.  For  those  who  are  un 
able  to  purchase  the  above  extensive  works,  he 
would  recommend  Jones's  Scripture  Directory 
and  Watts's  Scripture  History. 

While  the  writer  recommends  Commentaries, 
he  would  say,  be  not  a  slave  to  them.  He  is 
both  ig-norant  and  enthusiastical  who  despises 
them  altogether,  but  he  who  g-ives  himself  up 
entirely  to  them  will  often  be  misled.  Judsre 
for  yourself.  Take  your  religion  simply  from 
the  Scriptures,  and  you  will  have  the  comfort 
of  knowing  that  it  comes  pure  from  God.  The 
best  Commentaries  of  all  are  meditation  and 
fervent  prayer ;  they  produce  a  state  of  mind 
which  enables  us  to  see  the  force  of  Scripture 
declarations,  and  dispose  us  to  receive  them  in 
their  simplicity.  The  writer  is  thus  cautious 
in  recommending  Commentaries,  because  he 
thinks  the  habit  of  reading  the  Bible  always 
with  them,  is  prejudicial ;  and  that  there  are 
great  advantages  in  reading  the  pure  uord  of 
God.  He  cannot  but  in  the  main  agree  with  a 
writer,  who  says,  "The  Sciptures  are  so  dark- 
ened with  expositions,  and  buried  under  such  a 
heap  of  rubbish,  that  it  is  a  kind  of  labour  even 
for  the  Spirit  of  God  to  remove  it.  The  minds 
of  the  poor,  not  being  sophisticated  by  the  false 
"dosses  which  obscure  the  plain  sense  of  Scrip- 
ture, are  in  a  much  better  condition  for  under- 

in  liiij-  it  than  the  learned;"  here  meaning 
by  the  learned,  those  whose  minds  have  been 
biaaeed, «Hh0r  by  false  sentiments  Bad  preju- 
dices; or  those  who,  by  trusting  too  much  to 
their  Mi-. c- MiiK-nt  and  information  on  other  sub- 
je<  i-.  ire  not  Inclined  with  teachable  and  hum- 
I  I  li' arts,  to  attend  to  the  instruction  of  the 
MMb. 

*(M<>--<  ly  connected  with  this  rule  is  the  duly 
of  conversing  about  the  Scriptures.  It  is  a  plain 
OOtamand  often  to  be  talking  of  the  word  of 
G..d,  Dent.  xi.  19.  Those  who  feared  the  Lord 
are  d<  -•  <  il>«  d  as  speaking  often  to  one  another, 
M  i  I.  iii,  1(».  Some  persons  meet  occasionally 
to  read  a  i  h.ipter  and  converse  upon  it,  and 
when  this  is  doB4  in  a  right  spirit,  it  must  be 
advantageous,  each  one  probably  being  able  to 
communicate  something  that  would  not  have 


foundation  on  which  every  other  sense 
should  rest,  and  it  will,  when  known,  ex- 
ceedingly assist  you,  in  obtaining  a  clear, 
full,  and  useful  view,  of  any  spiritual 
meaning,  or  practical  improvement  which 
the  passage  may  afford  or  impart.  Any 
thing  may  be  made  of  the  Bible,  if  this 
rule  be  entirely  neglected.  Search  then 
first  for  the  literal  sense,  as  you  would 
in  the  writings  of  any  human  author,  and 
when  it  is  plain  and  valuable,  prefer  it  as 
the  true  meaning,  instead  of  interpreting 
the  passage  spiritually  or  figuratively. 
In  order  to  discover  this  sense,  consider 
to  what  persons  the  inspired  penman  was 
writing  ;  in  what  circumstances  they 
were  placed  ;  the  time  when  he  wTrote  ; 
the  design  of  his  instructions  ;  and  the 
connection  of  the  particular  passage  with 
what  precedes  and  follows.  Let  this  con- 
sideration encourage  you  ;  all  important 
truths  are,  in  some  place  or  other,  made 
so  literally  plain,  that  a  wayfaring  man, 
though  a  fool,  need  not  err  therein  ;  and 
we  can  join  the  apostles  in  saying,  "  Lo, 
now  speakest  thou  plainly  and  speakest 
no  proverb."  Wisdom  is  described  as 
saying,  u  All  the  words  of  my  mouth  are 
plain  to  him  that  understandeth."  Mar- 
tin Luther  gives  this  direction,  "  Let  the 
Christian  reader's  first  object  always  be 
to  find  out  the  literal  meaning  of  the 
word  of  God  ;  for  this,  and  this  alone,  is 
the  whole  foundation  of  faith  and  Chris- 
tian theology. — It  is  the  very  substance 
of  Christianity  ;  the  only  thing  which 
stands  its  ground  in  distress  and  tempt- 
ation; it  is  what  overcomes  the  gates  of 
hell,  together  with  sin,  and  death,  and 
triumphs  to  the  praise  and  glory  of  God." 

13.  Endeavour  to  obtain  a  view  of  the 
whole  truth  which  ira*  intended  to  be  made 
known  by  the  passage  you  are  reading", 
and  to  discover  its  proper  application. — 
Under  these  general  terms,  I  would  com- 
prehend the  ascertaining  of  every  mean- 
ing or  sense,  by  which  we  improve  and 
apply  the  facts  or  truths  of  Scripture,  to 

occurred  to  the  others.  When  the  disciples 
went  to  Emaus,  they  talked  together  of  all 
those  things  which  had  happened,  nnd  while 
they  thus  communed,  Jesus  himself  drew  near." 
Lukexxiv.  II.  I  ">.  We  cannot  ha\e  him  per- 
sonally with  us,  but  we  have  full reASOU  to  hope 
that  he  will  be  spiritually  present  when  we  meet 
in  his  name 


76 


SCRIPTURE  HELP. 


our  owa  edification,  or  the  good  of  others. 
While  the  Bible  affords  instruction,  adapt- 
ed to  the  most  simple  and  ignorant,  it 
contains  a  depth  of  wisdom  sufficient  to 
reward  the  most  diligent  enquirer.  Our 
Lord  says,  "  search  the  Scriptures."  In 
this  expression,  he  alludes  to  the  prac- 
tice of  men  who  dig  in  a  mine  :  and  he 
that  would  find  the  precious  ore  must  dig 
deep.  Thus  "  seek  and  ye  shall  find." 
You  cannot  thoroughly  understand  your 
Bible  without  an  experimental  acquaint- 
ance, with  the  name  and  influence  of  the 
truths  it  reveals,  and  a  knowledge  Df  its 
spirit  and  intention.  With  respect  to 
the  experience  of  the  truth,  much  of  the 
Bible  must  be  unintelligible  to  a  world- 
ly man ;  because  he  has  never  experienc- 
ed many  of  the  blessings  mentioned,  and 
he  can  therefore  have  no  right  conception 
of  them.  Thus,  he  must  be  unacquainted 
with  what  is  meant  by  the  spiritual  mind, 
the  peace  of  God,  joy  in  the  Holy  Ghost, 
&c.  but,  "  he  that  is  spiritual  discerneth 
these  things ;"  he  knows  what  is  meant 
by  them  from  his  own  experience.  With 
respect  to  the  spirit  and  intention  of  the 
word,  our  Lord  said  to  his  disciples  on 
one  occasion,  "  The  words  that  I  speak 
unto  you,  they  are  spirit  and  they  are 
life."  John  vi.  63.  There  is  often  a 
deep  and  valuable  meaning  conveyed 
under  simple  expressions.  As  this  is  an 
important  part  of  our  subject,  I  will  en- 
deavour to  be  more  particular.  When 
any  thing  is  forbidden  or  commanded, 
the  principle  from  which  the  evil  or  good 
flows,  is  also  comprehended.  The  prin- 
ciple applies  to  the  thoughts,  as  well  as 
to  the  words  and  actions.  In  many  pas- 
sages, therefore,  the  Bible  is  in  this  re- 
spect to  be  spiritually  understood.  Thus 
when  it  is  said,  "  Thou  sha'lt  not  kill,"  it 
literally  means,  that  we  should  not  de- 
prive another  of  his  life ;  but  the  spiri- 
tual meaning  applies  to  the  words  and 
thoughts ;  and  requires  us  to  love  others 
as  ourselves.  See  Matt,  v,  21,  22.  Again, 
the  truth  is  often  conveyed  by  figurative 
language,  types,  and  parables,  the  spirit- 
ual meaning  or  interpretation  of  which, 
it  is  important  to  ascertain. — (Sec  the  ob- 
servations on  figurative  language,  types, 
parables,  and  prophecies,  chap.  5,  and  al- 
so on  the  psalms,  page   26.)  Farther, 


there  is  a  practical  improvement  to  be 
derived  from  all  the  events  recorded, 
C{  Those  things,  happened  unto  them  for 
examples  and  they  are  written  for  our 
admonition."  (See  History,  page  31.) 
A  passage  may  also  be  accommodated 
with  advantage,  to  our  own  use,  or  the  edi- 
fication of  others,  where  it  would  not 
be  right  to  build  any  truth  upon  it,  and 
where  it  would  be  idle  to  make  it  a  main 
argument  in  convincing  others.  Knowl- 
edge of  the  Bible,  simplicity  of  mind,  sin- 
gleness of  heart  and  fervent  prayer,  will, 
through  the  teaching  of  the  Spirit,  guide 
a  man  to  those  views  of  divine  truth, 
which  will  be  most  profitable  to  his  soul, 
and  the  Holy  Spirit  will  bring  passages 
home  to  the  heart  with  a  life  and  power 
beyond  all  human  instruction.  Do  not, 
however,  hastily  imagine  that  persons 
who  do  not  see  things  exactly  as  you  do, 
are  therefore,  blind  and  ignorant,  and  not 
under  the  teaching  of  the  Holy  Spirit. 

This  rule  may  be  and  has  been  abused  ; 
yet  it  is  not  on  that  account  to  be  disre- 
regarded.  He  who  endeavours  to  apply 
any  passage,  before  he  has  obtained  its 
literal  meaning,  may  say  what  is  pious 
and  true  in  itself,  yet  it  may  be  quite  for- 
eign to  the  text  from  which  he  would 
deduce  it :  and  thus  he  may  bring  an 
important  rule  into  contempt.* 

14.  Read  the  Bible,  observing  its 
testimony  throughout  to  Jesus  Christ. 
This  is  what  he  himself  directs,  "  search 
the  Scriptures  for  they  testify  of  me." 


*  It  seemed  unnecessary  to  add  further  rules 
about  the  different  senses  of  Scripture,  which 
rather  perplex  common  readers.  One  says,  that 
five  different  senses  may  be  distinguished  in  the 
Scriptures.  The  grammatical,  historical  or  literal, 
allegorical,  or  figurative,  anlaogical  and  tropolog- 
ical  or  moral,  ami  that  they may  all  be  observed  in 
the  word  Jerusalem.  In  the  grammatical  sense,  it 
signifies,  vision  of  peace ;  in  the  literal  or  his- 
torical, the  capital  city  of  Judca  ;  in  the  allegor- 
ical, the  church  militant  ;  in  the  analogical,  the 
church  triumphant  ;  and,  according  to  the  mor- 
al, a.  faithful  soul,  of  which  Jerusalem  is  a  kind 
of  figure. — Respecting  these  and  other  subtle- 
ties, I  would  say,  what  Franck  says  of  logical 
reading,  "  Let  us  guard  against  supposing  that 
we  arc  mighty  in  the  Script  ures,  if  we  be  more 
solicitous  to  analyze  a  text,  than  concerned 
about  understanding  and  applying  it. — In  the 
exercise  of  refined  subtleties  we  may  lose  sight 
of  holy  christian  simplicity,  and  sacrifice  the 
edification  of  ourselves  and  others." 


SCRIPTURE  HELP. 


77 


John  v,  39.  All  things  must  be  fulfilled 
which  were  written  in  the  law  of  Moses, 
and  in  the  prophets,  and  in  the  Psalms 
concerning  me-  Luke  xxiv,  44 ;  and 
again  he  says,  Moses  wrote  of  me.  John 
v,  46,  47.  "  To  him,  says  Peter,  give  all 
the  prophets  witness,  that  through  his 
name  whosoever  believeth  in  him  shall 
receive  remission  of  sins."  Acts  x,  43. 
"  The  testimony  of  Jesus  is  the  spirit  of 
prophecy."  Rev.  xix.  10.  See  also,  John 
xx.  31.  Jesus  Christ  is  the  key  that  un- 
locks this  sacred  treasure,  and  opens  to  us 
what  before  were  mysteries.  The  grand 
secret  in  the  study  of  the  Scriptures  is 
therein  to  discover  him,  who  is  the  way, 
the  truth,  and  the  life.  Then  "the  light 
of  the  knowledge  of  the  glory  of  God  will 
shine  in  your  heart,  in  the  face  of  Jesus 
Christ."  Read  the  Bible  with  a  view  to 
guide  you  to  this  knowledge  of  him. 
"  Jesus  Christ  our  Saviour,"  says  Platon, 
"  is  ihe  whole  strength  and  substance  of 
the  Holy  Scriptures,  who  was  appointed 
before  the  beginning  of  time  for  our  glory; 
believed  on  from  the  foundation  of  the 
world  ;  announced  by  the  prophets,  and 
prefigured  by  the  sacrifices."  "The  knowl- 
edge of  Christ,"  says  Cecil,  "is  a  won- 
deiful  mystery.  To  understand  and 
enter  into  his  various  offices  and  charac- 
ters, the  glories  of  his  person  and  work — 
his  relation  to  us,  and  ours  to  him,  and 
to  God  the  Father  and  Spirit  through 
him — this  is  the  knowledge  of  Christ. 
To  know  Jesus  Christ  for  ourselves  is 
to  make  him  our  consolation,  delight, 
Strength,  righteousness,  companion  and 
end." 

The  following  extract  from  Leighton 
contains  the  substance  of  many  of  the 
above  rules:  "Let  this  also  commend 
the  Scriptures  much  to  our  diligence  and 
affection,  that  their  great  theme  is  our 
Redeemer,  and  salvation  wrought  by  him 
— thai  tiicry  contain  the  display  of  his 
excellencies,  and  arc  the  lively  picture  of 
ii:>  matchless  beauty.  "Were  we  more 
engaged  in  reading  thorn  wc  should  daily 
see  more  of  Him  in  them,  and  so  of  ne- 
cessity love  bin  more.  Hut  we  must 
look  into  them  carefully.  The  letter  is 
but  the  case;  the  spiritual  sense  is  what 
we  should  desire  to  sec.  Wc  usually 
read  the  Scriptures  in  haste  and  see  no 


further  than  their  outside,  and  therefore 
find  so  little  sweetness  in  them  ;  we  read 
them,  but  we  search  them  not  as  he  re- 
quires. Would  we  dig  into  these  golden 
mines,  we  should  find  treasures  of  com- 
fort that  cannot  be  spent,  but  which 
would  furnish  us  in  the  hardest  times."* 
Reader,  are  the  chief  of  the  preceding 
rules  plainly  pointed  out  or  implied  in 
Scripture,  as  needful  or  profitable  to  be 
regarded,  in  order  to  attain  the  knowl- 
edge of  the  truth  1  Determine,  then,  in 
dependence  on  divine  strength,  to  observe 
them.  Learn,  also,  a  lesson  of  candour 
towrards  others.  Need  you  wronder  at 
the  different  opinions  which  prevail 
among  Christians.  Who  is  there  that  at 
all  times,  nay,  may  it  not  be  said  at  any 
time,  reads  his  Bible  with  all  the  dispo- 
sitions, and  attending  to  all  the  rules 
which  have  been  mentioned  ?  Who  is  al- 
together "without  partiality?"  Do  not 
the  best  sometimes  bring  to  the  Bible 
sentiments  and  opinions  formed  before 
hand  ?  Be  you,  then,  the  more  earnest, 
diligently  to  seek  grace  for  yourself,  that 
you  may  receive  the  truth  in  the  love  of 
it  and  be  saved." 


CHAPTER  XII. 

Scripture  Prayers. 

The  Bible  not  only  shows  us,  that  in 
searching  it  we  want  divine  help,  and  en- 
courages us  by  its  promises  to  expect  we 
shall  obtain  it,  but  words  are  also  put  into 
our  mouths;  the  Bible  gives  us  the  pray- 
ers of  those  who  attained  the  greatest 
knowledge  of  divine  truth,  such  as  Da- 
vid, Paul,  &C.  Endeavour,  then,  to  enter 
into  the  spirit  of  their  prayers;  reiuein- 
hering  that  it  is  not  the  expression  of  the 
lips,  but  the  desire  of  the  heart  which 
God  regards,  and,  that  the  spirit  of  prayer 
comes  from  God  alone. 

The  following  prayers  ani  suitable  be- 
fore  you  read  : 

•  It  would  have  bees  r.t-y  to  have  had  further 
gules,  but  thoao  have  been  given  which  appeared 

most  iiiatniiil.    Many  rulrs  relating  t"  p.utit  n- 

l;w  subject*  will  be  nand  lo  the  fifth  and  other 
preceding  chaptej* 


78 


SCRIPTURE  HELP. 


Lord  open  thou  mine  eyes  that  I  may 
behold  Avondrous  things  out  of  thy  law. 
(Ps.  cxix,  18.)  Teach  me  thy  statutes, 
make  me  to  understand  the  way  of  thy 
precepts.  (Ps.  cxix,  26,  27.)  Open, 
Lord,  my  understanding,  that  I  may  un- 
derstand the  Scriptures  ;  open  my  heart 
to  attend  to  the  things  spoken  of  in  thy 
word.    Luke  xxiv,  44.    Acts  xvi,  14. 

May  the  Spirit  of  truth  teach  me  all 
things,  and  guide  me  into  all  truth.  John 
xiv,  26 ;  xv,  13. 

Lord  God,  whose  word  endureth  for- 
ever, grant  that  laying  aside  all  malice, 
and  all  guile,  and  hypocrisies,  and  envies, 
and  evil  speaking,  I  may  as  a  new-born 
babe,  desire  the  sincere  milk  of  the  word, 
that  I  may  grow  thereby.    1  Pet.  ii,  12. 

O  thou,  who  art  the  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory,  give 
unto  me  the  spirit  of  wisdom,  and  reve- 
lation in  the  knowledge  of  him,  that  the 
eyes  of  my  understanding  being  enlight- 
ened, I  may  know  what  is  the  hope  of 
thy  calling,  and  what  the  riches  of  the 
glory  of  thy  inheritance  in  the  saints, 
and  what  is  the  exceeding  greatness  of 
thy  power  to  those  who  believe,  accord- 
ing to  the  working  of  thy  mighty  power. 
Ephes.  i.  17,  &c. 

Grant  Lord,  that  I  may  receive  thy 
word  with  all  readiness  of  mind  ;  (Acts 
xvii,  11.)  not  as  the  word  of  men,  but  as 
it  is  in  truth,  the  word  of  God.  (1  Thess. 
ii,  13.)  Incline  my  heart  to  do  thy  will 
that  I  may  know  of  the  doctrine,  whether 
it  be  of  God  (John  vii,  17.)  :  and  give 
me  the  love  of  the  truth,  that  I  may  be 
saved.  (2  Thess.  ii,  16.) 

The  following  prayers  are  suitable  af- 
ter reading ; 

O  Lord,  my  God,  I  am  but  a  child, 
give  thy  servant  an  understanding  heart, 
that  I  may  discern  between  good  and  bad. 
(1  Kings  iii,  7 — 9.)  Show  me  thy  ways, 
O  Lord,  teach  me  thy  paths,  lead  me  in 
thy  truth,  and  teach  me,  for  thou  art  the 
God  of  my  salvation.    Ps.  xxv,  4,  5. 

O  that  my  ways  were  directed  to  keep 
thy  statutes.  Then  shall  I  not  be  ashamed 
when  I  have  respect  unto  all  thy  com- 
mandments.   Ps.  cxix,  5,  6. 

Lord,  put  tli y  Spirit  within  me  ;  and 
cause  me  to  walk  in  thy  statutes  and 
keep  thy  judgments  and  do  them.  (Ezek. 


xxxvi,  27.)  Grant,  that  I  may  be  filled 
with  the  knowledge  of  thy  will,  in  all 
wisdom  and  spiritual  understanding  ;  and 
that  I  may  walk  worthy  of  thee  unto  all 
pleasing,  being  fruitful  in  every  good 
work,  and  increasing  in  the  knowledge 
of  God.    Col.  i,  9,  10. 

Lord,  grant  that  by  the  Holy  Scriptures  I 
may  be  made  wise  unto  salvation,  through 
faith  in  Christ  Jesus.  (2  Tim.  iii,  15.) 
O  may  I  receive  with  meekness  the  in- 
grafted word,  which  is  able  to  save  my 
soul,  (James  i,  21):  and  obey  from  the 
heart,  that  form  of  doctrine,  which  has 
been  delivered  to  me.  Rom.  vi,  17. 

O  Lord,  put  thy  laws  into  my  mind, 
and  write  them  in  my  heart,  and  let  me 
not  be  a  forgetful  hearer  but  a  doer  of 
thy  word.  Heb.  viii,  7.    James  i,  22. 

Father  of  mercies,  and  God  of  all  com- 
fort, I  bless  thee  for  the  sacred  treasure 
of  the  Holy  Scriptures  ;  and  I  beseech 
thee  to  grant,  that  Satan  may  never 
come  and  take  away  that  which  lias  been 
sown  in  my  heart.  Grant  also,  that  re- 
ceiving thy  word  now  with  glr.dness,  I 
may  never  hereafter  be  offended  by  afflic- 
tion or  persecution,  and  so  become  bar- 
ren and  unfruitful :  nor  let  thy  word  be 
choked,  by  the  cares  of  this  world,  the 
deceitfulness  of  riches,  and  the  lusts  of 
other  things  ;  but  give  me  grace,  to  re- 
ceive it  into  an  honest  and  good  heart, 
and  keep  it,  and  bring  forth  fruit  in  pa- 
tience an  hundred  fold ;  for  the  sake  of 
Jesus  Christ. — Luke  viii. 

From  the  \\§th  Psalm. 
Jesus  my  Saviour,  and  my  Lord, 

To  thee  I  lift  mine  eyes, 
Teach  and  instruct  me  by  thy  word, 

And  make  me  truly  wise. 

Make  me  to  know  and  understand, 

•  Thy  whole  revealed  will ; 
Fain  would  I  learn  to  comprehend 
Thy  love  more  clearly  still. 

0  may  thy  word  my  thoughts  engage, 

In  each  perplexing  case, 
Help  me  to  feed  on  cv'ry  page, 

And  grow  in  ev'ry  grace. 

0  let  it  purify  my  heart. 

And  guide  me  all  my  days, 
Thy  wonders,  Lord,  to  me  impart, 

And  thou  shalt  have  the  praise. 


SCRIPTURE  HELP. 


79 


CHAPTER  XIII. 

An  Address  to  Persons  in  different  Sta- 
tions of  life  on  the  duty  of  studying 
the  Bible. 

Reader,  the  sum  of  what  I  have  said, 
is,  search  the  Scriptures,  habitually  and 
daily,  with  fervent  prayer  for  the  help  of 
God's  Holy  Spirit.  The  command  is  ex- 
press, the  obligation  universal,  and  the 
benefit  immense.  Whatever  situation  of 
life  you  may  fill,  there  is  something  in  the 
Scriptures  that  concerns  you,  something 
that  it  is  infinitely  important  you  should 
know  or  remember. 

Parents,  Heads  of  Families — read  the 
Bible  for  your  own  sakes,  and  for  the 
sake  of  your  children  and  servants. 
God  expects  that  you  will  not  only  read 
it  in  private,  but  requires  you  "  to  keep 
the  words  which  he  hath  commanded,  in 
your  heart — to  teach  them  diligently  to 
j'our  children — to  talk  of  them  when  you 
sit  in  your  house,  and  when  you  walk  by 
the  way,  and  when  you  lie  down,  and 
when  you  rise  up."  Deut.  vi,  6,  7. 
How  then  can  you  live  in  the  neglect  of 
family  instruction  and  prayer?  or  how 
can  you  instruct  your  family,  if  you  your- 
selves are  wilfully  ignorant  of  this  book? 
If  you  have  hitherto  neglected  this  great 
duty,  neglect  it  no  longer.  Remember 
what  the  Lord  says  concerning  Abraham. 
— "  I  know  him  that  he  will  command 
his  children  and  his  household  after  him, 
and  they  shall  keep  the  way  of  the  Lord 
to  do  justice  and  judgment ;  that  the  Lord 
may  bring  upon  Abraham  that  which  he 
has  spoken  of  him."  Gen.  xviii,  9.  Re- 
member also,  the  determination  of  Joshua 
— "  As  for  me  and  my  house,  we  will 
serve  the  Lord."  Follow  those  bright 
examples. 

Female*  in  every  class  and  station. — 
There  is  much  iu  the  Bible  to  direct,  edify, 
and  comfort  you.  How  greatly  the  reli- 
gion  of  your  whole  family,  under  God, 
depends  on  your  exertions;  whilst  the 
father  is  from  home,  it  is  yours  "  to  guide 
the  house  ;  to  train  up  a  child  in  the  way 
he  should  l'o,"  to  watch  over  immortal 
Mints,  and  cultivate  them  for  the  para- 
dise above.  It  is  yours  also,  to  attend  to 
the  religion  of  your  female  servants  j 


whilst  they  daily  labour  for  your  tempo- 
ral ease  and  comfort,  0  neglect  not  their 
eternal  welfare.  Who  is  sufficient  for 
these  things  ?  In  the  Bible  you  will  find 
full  directions  to  guide  you,  and  examples 
for  you  to  follow.  It  is  remarkable  how 
many  characters  of  holy  women  are  set 
before  you.  Mark  Sarah's  reverence  for 
her  husband,  and  faith  in  her  God.  Seek 
for  Hannah's  spirit  of  prayer,  Ruth's  de- 
votedness  of  heart,  and  Abigail's  wisdom. 
Copy  Elizabeth's  blameless  deportment, 
Anna's  holy  expectation,  Mary's  affection 
to  her  Redeemer,  and  Dorcas's  labours  of 
love.  Follow  the  steps  of  Lois  and  Eu- 
nice, through  whose  pious  care  Timothy 
was  brought  up  in  the  nurture  and  admo- 
nition of  the  Lord,  even  from  a  child. 
It  is  evident,  if  you  wish  to  fulfil  aright 
the  duties  of  your  station,  you  ought  to 
study  this  book..  See  Titus  ii,  3,  4.  1 
Tim.  ii,  9.  v,  14.  1  Pet.  iii,  3.  Prov. 
xxxi. 

Children — you  also  should  read  the 
Bible,  not  merely  as  a  task  book,  but  to 
become  wise  unto  salvation.  I  know 
even  young  children,  who  love  to  retire  by 
themselves,  that  they  may  read  this  bles- 
sed book,  and  pray  to  God  in  secret.  Je- 
sus says,  "  suffer  the  little  children  to  come 
unto  me,  and  forbid  them  not."  And 
again,  "  they  that  seek  me  early  shall  find 
me."  The  child  Samuel  eaily  sought  the 
Lord — Josiah  was  but  8  years  old  when 
he  did  that  which  was  right  in  the  sight 
of  the  Lord — Jesus,  at  12  years  old,  was 
found  in  the  temple — Timothy  knew  the 
Scriptures  from  a  child.  In  them  you 
will  read  about  Jesus  Christ — how  he  be- 
came a  child  for  you,  and  how  kind  he 
was  to  children  :  there  you  will  learn  al- 
so, that  it  is  your  duty  to  love  one  anoth- 
er, and  to  love  and  obey  your  parents  and 
teachers.  (See  Ephes.  vi,  1 — 3.  Col. 
iii,  20.  1  John  iv.)  You  therefore 
should  read  your  Bible. 

Young  men — you  must  read  the  Bible. 
You  are  about  to  enter  the  world-yon  will 

therefore  ;>e  exposed  to  innumerable  dan- 
gers and  temptations,  and  "wherewithal 
shall  a  young  man  cleanse  his  way,  but 
by  taking  heed  thereto,  according  to 
God's  word."  Psalm  cxix,  David 
was  wiser  than  his  enemies,  and  had 
more  understanding  than  his  teachers  or 


80 


SCRIPTURE  HELP. 


his  elders,  because  he  meditated  on  God's 
testimonies,  and  kept  his  precepts.  Psalm 
cxix,  98,  99,  100.  O  !  that  I  could  pre- 
vail upon  you  to  imitate  David's  example. 
It  would  keep  you  sober  minded,  and 
give  a  right  direction  to  all  that  ardour 
and  zeal,  by  which  youth  is  distinguished. 
It  would  preserve  you  from  innumerable 
sins,  give  you  peace  of  mind,  and  lead 
you  to  eternal  glory.  Whatever  your 
companions  say,  let  me  entreat  you — read 
your  Bible. 

Servants — you  also  should  read  your 
Bible.  Perhaps  some  of  you  are  in  hard 
service,  under  severe  masters.  The  word 
of  God  will  comfort  you  in  the  worst  ser- 
vice. "  Thy  statutes,"  says  David,  "  have 
been  my  song  in  the  house  of  my  pilgrim- 
age." Psalm  cxix,  54.  Others  may  be 
in  the  houses  of  pious  persons,  where  the 
Bible  is  daily  read  in  the  family.  How 
great  are  your  privileges  :  be  thankful  for 
them,  and  do  not  think  it  enough  merely 
to  hear  the  Bible  with  your  outward  ears, 
but  meditate  upon  its  truths,  and  show 
that  you  really  value  it  by  reading  it  in 
private,  when  your  other  duties  will  allow 
you  to  do  so.  There  you  will  find  an  ac- 
count of  pious  servants — you  will  see 
how  faithfully  Abraham's  servant  obeyed 
his  master  ;  (Gen.  xxiv.)  how  a  servant 
maid  was  useful  to  Naaman,  the  captain 
of  the  king  of  Assyria's  army — you  wiil 
see  the  punishment  of  a  lying  servant  in 
Gehazi.  (2  Kings  v.)  There  you  will 
find  your  duty  fully  pointed  out  and  ex- 
plained. Col.  iii,  22 — 25.  Ephes.  vi, 
5 — 8.  Titus  ii,  9,  40.  You  see,  there- 
fore you  must  read  the  Bible. 

In  short,  all  classes  of  men  and  wo- 
men, in  every  age,  in  every  situation, 
kings  and  subjects,  ministers  and  people, 
husbands  and  wives,  parents  and  children, 
masters  and  servants,  rich  and  poor, 
righteous  and  wicked,  prosperous  and 
unfortunate,  learned  and  unlearned,  and 
all  kinds  of  persons,  may,  as  Bishop  Cran- 
mer  says,  "  learn  in  this  book  all  things, 
what  they  ought  to  do,  and  what  they 
should  not  do,  as  well  concerning  Almigh- 
ty God,  as  also  concerning  themselves  and 
all  others.  And  briefly,  to  the  reading 
of  the  Scriptures  none  can  be  enemies,  but 
that  either  be  so  sick  that  they  love  not 
to  hear  of  any  medicine,  or  else  that  be 


so  ignorant,  that  they  know  not  Scripture 
to  be  most  healthful  medicine." 

Consider  farther,  your  peculiar  privi- 
leges in  having  the  Bible.  It  was  the 
great  advantage  of  the  Jews  over  all  other 
nations  of  the  world,  that  "  unto  them 
were  committed  the  oracles  of  God," 
Rom.  iii,  2.  Now  this  advantage  is  im- 
parted to  you ;  it  is  not  given  to  all  na- 
tions or  persons  :  many  are  longing  for 
Bibles,  who  have  not  the  means  to  pro- 
cure them.  Let  the  following  fact  speak 
for  itself.  "  A  farmer  in  one  of  the 
northern  provinces  of  Norway,  who  had 
often  endeavored  to  procure  a  Bible,  but 
was  never  so  happy  as  to  get  that  pre- 
cious volume  into  his  possession,  brought 
at  last  a  cow  to  the  next  market  town,  and 
offered  her  in  exchange  for  one,  but  in 
vain  ;  there  were  no  copies  for  sale,  and 
those  who  enjoyed  the  blessing,  would 
not  deprive  themselves  of  it,  for  the  sake 
of  the  temporal  advantage  that  was  of- 
fered." Now,  if  others  be  thus  longing  for 
the  Bible,  and  you  who  have  it  are  re- 
gardless and  careless  about  it,  have  you 
not  reason  to  fear,  that  God  will  take  that 
which  you  thus  lightly  esteem  from  you, 
and  give  it  to  those  who  will  make  a 
better  use  of  it  ?  May  you  not  reasonably 
expect,  that  he  will  send  "  a  famine  in  the 
land,  not  a  famine  of  bread,  nor  a  thirst 
for  water,  but  (what  is  far  worse)  a  fam- 
ine of  hearing  the  words  of  the  Lord  ;  so 
that  you  may  run  to  and  fro,  to  seek  the 
word  of  the  Lord,  and  yet  not  find  it." 
Amosviii,  11,  12. 

I  will  conclude  this  chapter  by  addres- 
sing two  different  classes  of  characters  : — 

1.  Those  who  have  hitherto  read  their 
Bibles  merely  as  a  matter  of  form  or  cus- 
tom, orin  order  to  be  able  to  say  they  had, 
done  so ;  or,  to  satisfy  the  clamors  of  their 
conscience.  To  you,  this  must  have  often 
been  a  task.  The  Bible  must  very  fre- 
quently have  appeared  a  dull  book.  You 
may  have  some  general  knowledge  of  its 
contents,  but  you  must  be  ignorant  of  its 
spirit.  O  attend  then  to  the  rules,  which 
I  have  endeavoured  to  give  you,  drawn 
from  the  Bible  itself.  Look  for  the  teach- 
ing of  the  Holy  Spirit,  and  then,  what 
has  been  your  task,  will  become  your 
highest  enjoyment ;  what  was  dull  and 
tedious,  will  become  full  of  interest  j  what 


SCRIPTURE  HELP. 


61 


was  a  blunted  and  useless  weapon  against '.ought  to  leave  reading  all  other  things." 
the  enemies  of  your  soul,  will  become  the  j  And  must  I  leave  you  content  to  remain 
sword  of  the  spirit,  which  none  of  thern|in  this  sad  condition?  Why  will  you 
can  resist.  You  will  then,  with  David,  j  sit  in  darkness,  when  you  may  have 
rejoice  at  God's  word,  as  one  that  findeth  j  light  ?  Let  me  entreat  you,  let  me  pre- 
great  spoil,  and  it  will  be  sweeter  than  vail  upon  you,  to  begin  from  this  time, 
honey,  and  the  honey-comb.  to  read  a  portion  of  this  blessed  book 

2.  Those  who  have  never  read  their. every  day.  You  know  not  what  advan- 
Bibles  before.  How  dangerous  is  youritages  you  have  been  losing,  what  privi- 
state.  While  you  neglect  this  book,  it  leges  you  have  been  neglecting,  and  from 
is  an  evident  sign  that  you  are  not  iealiwhat  a  rich  feast  you  have  been  turning 
Christians.    "My  sheep,"  says  Christ,  'away  ;  now  then  delay  no  longer,  but  era- 


"  hear  my  voice,  and  they  follow  me." 
They  can  say  whatyozt  cannot. — "  0  how 
I  love  thy  law."  Let  me  apply  to  you, 
the  striking  language  of  the  first  homily — 
"  what  excuse  will  you  make  at  the  last 


brace  the  present  opportunity.  The  Bible 
will  illuminate  your  mind  ;  its  precepts 
will  guide  you  through  every  difficulty, 
its  doctrines  M  ill  support  you  under  every 
trial,  its  promises  will  console  you  in  ma- 


day  before  Christ,  that  delight  to  hear  orny  sorrows,  and  will  enable  you  even  to 
read  men's  fancies  and  inventions  more  'pass  through  the  valley  of  the  shadow  of 


than  his  most  holy  gospel,  and  will  find 
no  time  to  do  that,  which  chiefly  above  all 
things  you  should  do,  and  will  rather 
read  other  things  than  that,  for  which  you 


death,  and  fear  no  evil. 

My  parting  advice,  then,  to  every  rea- 
der, is, 

SEARCH  THE  SCRIPTURES. 


CHAPTER  XIV. 


CHRONOLOGICAL  TABLE. 


The  object  in  this  Table  is  rather  to  give  some  of  the  great  Periods  and  Dates  of  History, 
than  a  minute  Detail  of  Events  :  and  it  must  be  understood,  that  there  are  several  differen- 
ces about,  many  of  the  Dates.  Those  who  wish  for  further  information,  may  find  it  in 
Blair's  or  Plavfair's  Chronology. 


First  Period.— From  the  Creation  to  the 
Deluge. 

B.  C. 

4004  The  Creation— Man  formed  upright,  holy, 
and  happy— his  fall,  Gen.  i — iii. 

3676  Ciin  murders  Abel,  Gen.  iv. 

3817  Methuselah  is  born,  Gen.  v,  22. 

'5074  Adam  dies,  aped  930,  Gen.  v,  4,  5. 

2918  Noah  is  born,  Gen.  v,  28,  2!). 

2 Hi!)  .\..ah  is  Commanded  t<>  build  an  ark,  Gen. 
vi. 

211s  Shrni,  Ham,  and  Japhet  born  about  this 

time,  Gen.  v,  32. 
231*  Mrthurfrlah  dies,  ap-rd  909,  Gen.  v,  20,  27. 

The  Deluge  is  sent  upon  the  earth,  Gen. 
vi,  vii. 

Sbcond  Period.— From  the  Flood  to  the  calling 

'if  Abraham. 
2347  Noah  lravrs  thr  ark,  Gen.  viii,  ix. 
2281  Hrber  is  born,  Gen.  xi,  11. 

1  I 


B.  C. 

2120  Terah,  Abraham's  father,  is  born,  Gen. 
xi,  24. 

1998  Nbah  dies,  ao-rd  950  years,  (7en.ix,28,  29. 

1921  Abram,  at  God's  command,  leaves  Haran 
and  comes  to  Canaan,  which  is  prom- 
ised to  his  seed,  Gen.  xii. 

Third  Pekiod. —  To  the  death  of  Moses. 

1917  Lot  leaves  Abram  to  dwell  near  Sodom, 
Gi  n.  xiii. 

1898  God  co\ rnants  with  Abram — chancres  his 
nanir,  and  promises  Isaac,* Gen .  xvii. 
Sodom  and  Gomorrah  arc  drstroyed  by 
fire — Lot  is  saved,  Gen.  xviii,  xix. 

1897  Isaac  is  born,  Gen,  xxi. 

1872  God  commands  Abraham  to  offer  up  Isaac, 
Gen.  xxii. 

1840  Shem,  the  son  of  Noah,  dies,  Gen.  xi,  10, 
11. 


82 


SCRIPTURE  HELP. 


B.  C. 

1836  Esau  and  Jacob  born,  Gen.  xxv. 
1822  Abraham  dies,  aged  175,  Gen.  xxv. 
1817  Hcber  dies,  ag-ed  464,  Gen.  xi. 
17G0  Jacob  having"  obtained  the  blessing,  flees 

into  Mesopotamia,  Gen.  xxvii,  28. 
1753  The  twelve  sons  of  Jacob  born — Reuben, 
to         Simeon,  Levi,  Judah,  Dan,  Naphtali, 

Gad,  Asser,  Issachar,  Zebulun,  Joseph, 
1732       and  Benjamin,  Gen.  xxix,  31 
1739  Joseph  is  sold  to  the  Midianitcs,  xxxvii. 
1716  Isaac  dies,  Gen.  xxxv. 
1706  Jacob  and  all  his  family  go  down  into 

Egypt,  Gen.  xliii — xlvi. 
1688  Jacob  dies  in  Egypt,  aged  147,  Gen.  xlviii. 
1634  Joseph  dies,  Gen.  i. 

1577  The  bondage  of  Israel  in  Egypt  begins, 
Exod.  i. 

1574  Aaron  is  born,  Exod.  vii  3. 

1571  Moses  is  born,  Exod.  ii,  1.  Job  proba- 
bly lived  about  this  time.  He  is  sup- 
posed to  have  been  of  the  family  of 
Esau. 

1491  God  appears  to  Moses  in  a  burning  bush, 
and  sends  him  to  deliver  Israel  from 
Egypt — the  plagues  are  sent,  Israel  pass 
through  the  Red  Sea,  Exod.  iii, — xv. 

1490  The  law  is  given,  and  the  tabernacle  set 
up — Israel  condemned  to  wander  forty 
3Tears  in  the  wilderness  for  their  rebel- 
lions— Manna,  quails,  and  water  are 
given,  Lev.  xx,  and  Numb. 

1450  Moses  dies,  Deut.  xxiv. 

Fourth  Period. —  To  the  building  of  the  Tem- 
ple. 

1450  Israel,  under  Joshua,  pass  over  Jordan, 
Josh.  i. 

1446  The  conquest  of  Canaan  advances,  and  is 
completed  by  degrees,  Josh.  xi. 

1426  Joshua  dies,  aged  110,  Josh.  xxiv. 

1410  The  tribe  of  Benjamin  nearly  destroyed, 
Judg.  xix,  &c. 

1394  Othnicl  delivers  Israel,  Judg.  iii. 

1336  Ehud  slays  Eglon  king  of  Moab,  and  de- 
livers Israel. 

1294  Deborah  and  Barak  deliver  Israel,  Judg. 
iv,  v. 

1247  Gideon  delivers  Israel,  Judg.  vi,  vii,  viii. 

1207  Gideon  dies,  and  69  of  his  descendants 
are  murdered  by  Abimelech,  who  af- 
terwards perishes  miserably,  Judg.  ix. 

1203  Tola,  Jair,  Sampson,  Jeptha,  and  Ibzan, 
to         successively  judge  or  deliver  Israel, 

1125       Judg.  x. — xv. 

1120  Eli's  sons  are  slain,  and  Eli  dies,  1  Sam. 
ii — iv. 

1100  Samuel,  having  brought  the  people  to  re- 
pentance, judges  Israel,  1  Sam.  vii. 
1085  David  is  born. 

1075  Saul  is  made  king,  1  Sam.  viii,  xi. 
1056  Saul  perishes,  and  David  is  acknowledged 

king  by  Judah,  1  Sam.  xxxi. 
1048  David  is  anointed  king  over  all  Israel,  2 

Sam.  i. 

1035  David's  great  fall  and  deep  repentance,  2 

Sam.  xi,  xii. 
1021  Absalom's   rebellion  and  death,  2  Sam. 

XV — XX. 


B.  C. 

1015  David's  death.     Solomon  succeeds  him, 

1  Kings  i,  ii. 
1012  Solomon  lays  the  foundation  of  the  Tem- 
ple, 1  Kings  vi. 
1005  The  Temple  is  finished,  and  dedicated  with 
great  solemnity  and  joy,  1  Kings  vi,  vii. 

Fifth  Period. —  To  the  Captivity. 

Most  of  the  dates  of  this  period  will  be  found  in 
the  Table  of  the  Kings  of  Israel  and  Judah, 
(see  page  25.) 
622  Nineveh  is  taken  and  desolated  by  the 
Medes  and  Chaldeans,  Nahum,  i, — iii. 
606  The  70  year's  captivity  begins — Daniel  ta- 
ken to  Babylon,  Dan.  i. 
588  Jerusalem  taken  by  Nebuchadnezzar,  and 
the  Jews  carried  into  captivity,  2  Kings 
xxv,  Jer.  xxxix — xlii. 

Sixth  Period. —  To  the  coming  of  Christ. 

581  Nebuzar-adan,  carries  the  remnant  of  the 

Jews  into  captivity,  Jer.  Hi,  30. 
572  Tyre  taken  by  Nebuchadnezzar  after  a 
siege  of  13  years,  and  Egypt  after- 
wards invaded  by  him,  Ezek.  xxix. 
538  Cyrus  the  Persian  takes  Babylon,  slays 
Belshazzar,  and  transfers  the  kingdom 
to  Cyaxerxes,  called  Darius  the  Mede. 
The  Assyrian  and  Babylonian,  the  1st 
great  or  universal  empire  ends,  and 
the  Medo-Persian  begins,  Dan.  v,  vii. 
536  Cyrus   proclaims  liberty  to  the  captive 
Jews — a  remnant  of  the  Jews  go  to  re- 
build Jerusalem,  Ezra  i,  &c.  Isa.  xlv, 
1,  &c. 

534  They  lay  the  foundation  of  the  Temple, 
and  are  hindered  by  the  Samaritans, 
Ezra  iii,  8. 

520  Haggai  and  Zechariah  excite  Jerubbabel 
and  Joshua  to  set  forward  the  building 
of  the  Temple,  Hag.  i,  ii. — Zcch.  iii. 
515  The  second  Temple  is  finished  and  dedica- 
ted, Ezra  vi. 
458  Ahasucrus,  called  also  Artaxerxcs,  divor- 
ces Vashti,  and  makes  Esther  queen, 
Esther  ii. 

457  Ezra  obtains  a  commission  to  restore  and 
settle  the  state  of  the  Jews,  Ezra,  vii, 
7.  Just  70  weeks  of  years  before  the 
death  of  Christ.  Dan.  ix,  24. 
452  Haman's  attempt  against  the  Jews  defeat- 
ed, Esther. 

445  Nchemiah  is  sent  governor  to  Jerusalem, 

and  goes  back  to  Persia.  Nch.  i,  iv. 
432  He  returns  again,  and  proceeds  in  the 
work  of  reformation,  Neh.  xii. 
The  Samaritans  build  a  temple  on  Mount 
Gerizitn. 

420  Malachi  prophesies,  Mai.  i,  iv. 
332  Alexander  ibe  Great  takes  Tyre  and  Gaza, 
and  visits  Jerusalem,  peaceably.  He 
over-runs  the  Persian  empire,  after 
great  victories. 
330  Darius  is  slain ;  the  Medo-Persian,  the 
second  universal  empire  ends,  and  is 
succeeded  by  the  Grecian  or  Maccdo- 


SCRIPTURE  HELP. 


83 


B.  C. 
323 
202 
168 

1G5 
120 

65 

G3 
42 


nian,  the  third  universal  empire,  Dan. 
vii,  6.  viii,  5. 

Alexander  dies  at  Babylon,  and  his  do- 
minions are  divided  into  four  king- 
doms, Dan.  xvii,  6.  xviii,  8. 

The  Roman,  or  the  fourth  universal  em- 
pire, succeeds  the  Grecian,  Dan.  ii,  22. 
vii  7. 

Antiochus  Epiphanes  persecutes  the  Jews 
very  severely — he  puts  a  stop  to  the 
daily  sacrifice,  and  builds  a  fortress  to 
curb  the  Jews.  Seven  brethren  and 
their  mother  are  martyred. 

The  Maccabees  oppose  him  with  success, 
and  the  daily  sacrifice  is  restored. 

Hyrcanus  conquers  the  Edomites,  and 
compels  them  to  be  circumcised. 

Pompcy,  a  Roman  commander,  reduces 
Syria,  thus  ending"  the  Grecian  and  es- 
tablishing- the  Roman  empire. 

He  takes  Jerusalem,  and  the  Jews  become 
dependant  on  the  Romans. 

Antigonus  and  Herod  oppose  each  other. 

Herod  takes  Jerusalem,  and  is  established 
in  the  royal  authority. 

He  begins  to  rebuild,  or  thoroughly  repair 
and  beautify  the  temple. 

He  puts  his  two  sons  to  death  on  a  frivo- 
lous accusation  of  treason — he  had  be- 
fore put  his  wife  and  mother  to  death. 

GabricJ  appears  to  Zacharias,  and  after- 
wards to  the  Virgin  Mary,  Luke  i. 

Jesus  Christ,  the  Saviour  of  the  world, 
is  born  at  Bethlehem.  He  was  born 
four  years  before  the  Christian  Mra 
commences.  Herod  murders  the  chil- 
dren at  Bethlehem.  Matt.  i. 


Seventh  Period. - 


A.  C. 


To  the  destruction  of  Jeru- 
salem. 


8  Judca  is  made  a  province  of  the  Roman 
empire  by  Cyrcnius,  Governor  of  Sy- 
ria— he  fitst  levied  the  taxes  according 
to  the  register  before  made.  The  scep- 
tre was  departing  from  Judah  for  Shi- 
loh  was  come,  Luke  ii. — Gen.  xlix,  10. 
8  Jesus  goes  up  to  Jerusalem,  and  is  found 
anion"-  the  teachers  of  the  law,  Luke  ii. 
27  Pontius  Pilate  made  Procurator  of  Judca. 
John  the  Baptist  begins  his  ministry. 
Jesus  is  baptized.  Matt.  Hi.  The  pub- 
lie  ministry  of  Christ  extends  three  or 
four  years. 

.'Ii;  .l»i:s  Christ  is  crucified,  Matt,  xxvii. 

.'!.')  Paid  is  converted  at  this  time,  or  accord- 
ing to  some,  five  years  afterwards, 
Ada  ix. 

:is  The  Gospel  of  Matthew  written  in  Judca. 

52  /.    ;iikI   //.  Tltasaluniuns    written  from 

Corinth. 

Galatians  written  from  Corinth  or  Mace- 
donia, f 

53  I'Ylix  appointed  Governor  of  Judca.  FVs- 

tn  succeeds  him  two  years  afterwards, 
Arts  xxiv,  7. 

")ti  /.  Corinthian*  written  from  Epheeue. 
57  11.  Corinthian*  written  from  Macedonia. 


A.  C. 

58  Romans  written  from  Corinth. 
Gl  Ephesians  written  from  Rome. 

James  written  at  Jerusalem. 
62  Philippians,   Collossians  and  Philemon, 

written  from  Rome. 
G3  The  Gospel  of  Luke  written  in  Greece. 
The  epistles  to  the  Hebrews  written  from 
Rome. 

64  The  Acts  of  the  Apostles  written  in  Greece. 
/.  Timothy  and  Titus  written  in  Greece 
or  Macedonia. 

/.  Peter  written  from  Rome. 

64  A  general  persecution  of  the  Christians, 

under  Nero. 

65  The  Gospel  of  Mark  written  from  Rome. 
II.  Timothy  written  from  Rome. 

II.  Peter  written  from  Rome. 

68  Somewhere  about  this  time  Paul  and  Peter 
are  martyred. 

70  Jerusalem  is  taken  by  the  Romans  under 
Titus,  and  all  the  predictions  respect- 
ing it  are  exactly  fulfilled.  The  Tem- 
ple is  burnt,  and  not  one  stone  left  up- 
on another  :  1,337,490  Jews  perish  mis- 
erably in  the  scige.  The  remainder 
of  the  Jews  are  scattered  among  all 
nations.  The  Jewish  state  ends.  Chris- 
tianity was  diffused  over  a  great  part 
of  the  known  world  towards  the  end  of 
this  century.  Matt,  xxiv,  14. 
Jude  written. 

90  /.  John,  written  in  Judea;  and  77.  and 
III.  John  from  Ephesus. 

Ninth  Period. —  To  the  public  and  national 
establishment  of  Christianity  by  Constantinc. 

95  A  general  persecution  under  Domitian. 
John  banished  to  the  Isle  of  Patmos, 
writes  the  book  of  Revelations,  Rev. 
i,  9. 

97  John  returns  to  Ephesus,  and  writes  his 
Gospel  in  Asia  Minor.* 
100  The  Christians  arc  persecuted.  < 
John  dies  at  Ephesus,  in  the  102d  year  of 
his  age. 

107  Ignatius,  an  eminent  Christian,  martyred 
at  Rome.  Christianity  spreads  rapidly 
and  extensively  among  the  Gentiles, 
Rev.  vi.  2. 

115  The  Jews  rebelling  are  severely  chastised. 

Immense  numbers  of  Jews,  Romans, 

and  Greeks  are  slaughtered,  Ret.  vi,  4. 
138  The  Britons  supposed  to  have  received 
to  Christianity  in  this  century  if  not  be- 
193        fore.    Long  continued  scarcities  prc- 

\ail  through  the  Roman  empire,  Rev. 

vi,  5,  6. 

193  Many  wars  take  place,  and  an  extensive 

to  and  deetrigetftri  peetilenoc  rages 
274      through  the  Etonian  empire  for  16  jean 

t   ther.-  There  were  above  20  Em- 
perors and  ill)  usurpers  in  this  period, 
and  many  persecutions,  lit  v.  vi,  7,  H. 


*  There  is  considerable  uncertainty  respect  ing 
the  periods  u  hen,  and  at  the  places  from  win  nee, 
many  of  the  Gospel*  and  Epistles  were  written. 


SCRIPTURE  HELP. 


303  A  severe  persecution  begins  and  contin- 
ues 10  years  :  horrid  cruelties  prevail, 
and  innumerable  martyrs  suffer,  but 
Christianity  ultimately  triumphs,  Rev. 
vi,  9,  10.    xii,  7,  &c. 

306  Constantine  favours  Christianity.  The 
great  lights  of  the  heathen  world,  the 
powers  civil  and  ecclesiastical,  were 
eclipsed  and  obscured;  the  heathen 
Emperors  and  Caesars  changed;  the 
priests  and  officers  removed ;  the  tem- 
ples abolished,  and  their  revenues  ap- 
propriated to  better  purposes.  Rev. 
vi,  12,  17.  xii,  5. 

313  He  publishes  an  edict  in  favour  of  Chris- 
tianity. The  Gospel  is  very  exten- 
sively preached,  and  immense  multi- 
tudes embrace  Christianity.  Rev.  vii. 
1,  &c. 

325  The  first  General  Council  is  held  at  Nice. 

Tenth  Period. —  To  the  rise  of  Popery  and 
Mahomctanism. 

337  Constantine  dies,  and  the  Arians  persecute 
the  Orthodox. 

3G1  Julian,  the  apostate,  re-establishes  Pagan- 
ism, and  is  afterwards  cut  off  in  battle. 

395  Theodosius,  after  doing  all  in  his  power 
to  promote  Christianity,  and  reigning 
16  years,  dies. 
The  Huns  and  Goths  break  in  upon  the 

Roman  Empire. 
The  fertile  plains  of  Phocis  and  Bceotia 
were  covered  with  a  deluge  of  Barba- 
rians, who  burnt  the  villages,  massa,- 
cred  the  males,  and  drove  away  the 
females  with  the  cattle  and  spoil.  Rev. 
viii,  7.    xii,  15. 

412  Attila,  at  the  head  of  a  vast  army  of  Huns, 
ravaged  the  Empire  for  14  years,  shed- 
ding the  blood  of  immense  multitudes, 
and  desolating  the  country  with  fire 
and  sword.    Rev.  viii.  8,  9. 

450  Genseric,  a  bigoted  Arian  and  king  of  the 
Vandals,  unexpectedly  invades  the 
Empire  with  300,000  Vandals  and 
Moors  from  Africa,  takes  Rome  and 
abandons  that  city  to  his  troops.  Rev. 
viii,  10,  11. 

476  The  Roman  Empire  is  subverted.  Rev.  viii, 
12,  13/ 

Soon  afterwards  is  divided  into  ten  king- 
doms, Rev.  xiii,  1.    Dan.  vii,  24. 

496  Christianity  publicly  professed  in  Prance. 

597  Augustine,  the  monk,  arrives  in  England 
with  40  Benedictine  monks. 

606  Boniface,  the  third  Bishop  of  Rome,  pro- 
cures the  title  of  Universal  Bishop 
from  the  Emperor  Phooas.  The  Popes 
afterwards  have  three  kingdoms,  Rome, 
Ravenna,  and  the  Lombards.  Dan. 
vii,  8. 

About  the  same  time  Mahomet  commences 
his  imposture  in  the  East,  Rev.  ix,  1,  2. 
C22  Mahomet  expelled  from  Mecca.    The  Ma- 
hometan TKra,  called  the  Hegira  or 
flight,  begins, 


Eleventh  Period.—  To  the  Reformation. 

632  The  Saracens  (followers  of  Mahomet) 
conquer  various  countries  in  the  East. 
Their  armies  were  expressly  charged 
before  they  entered  Syria,  to  destroy 
no  palm  trees,  fields  of  corn,  fruit  trees 
or  cattle ;  but  only  to  kill  for  their  own 
eating.    Rev.  ix,  4, 

666  Public  prayers  are  ordered  to  be  read  in 
Latin  by  the  Pope. 

756  The  Pope  is  fully  established  as  a  tempo- 
ral Prince,  the  Exarchate  of  Ravenna 
being  given  to  him  and  his  successors. 

787  The  worship  of  images  is  authorised  by 

the  2d  Council  of  Nice. 
820  Claude,  Bishop  of  Turin,  opposes  Popery. 

1050  The  Turks  erect  four  Sultanies,  or  king- 
to       doms,  near  the  Euphrates.    Rev  ix,  14, 

1090  &c.  The  Crusades  are  carried  on  with 
blind  and  extravagant  zeal. 

1160  The  Waldenses  zealously  oppose  Popery, 
and  preach  the  true  and  everlasting 
Gospel;  immense  numbers  of  them 
are  slaughtered,  and  the  rest  are  dis- 
persed into  other  countries.  Rev.  xiv, 
6,  7. 

1281  The  Turks  make  the  first  conquest  over 
the  Christians. — The  last  extension  of 
Their  dominion  was  391  years  after- 
wards, in  1672.    Rev.  ix,  15. 

1370  Wickliffe  and  his  followers  propogate  the 
truth  in  England. 

1414  The  Bohemians  oppose  Popery,  and  de- 
clare Rome  to  be  Mystical  Babylon, 
and  the  Pope  to  be  Antichrist.  John 
Huss  and  Jerome  of  Prague  are  burnt, 
Rev.  xiv,  8. 

1453  The  Turks  take  Constantinople,  using  ar- 
tillery and  gunpowder,  which  were 
first  invented  about  this  time.  Rev. 
ix,  17. 

1517  The  great  Reformation  begun  by  Luther 
and  others  in  Germany,  and  by  Zuin- 
glius  in  Switzerland.  They  loudly 
protest  against  the  idolatries  of  Rome, 
and  strongly  oppose  Purgatory,  assert- 
ing the  eternity  of  punishment,  and 
the  immediate  happiness  of  the  righ- 
teous.   Rev.  xiv,  9 — 13. 

1529  The  name  of  Protestants  given  to  the  Re- 
formers at  the  Diet  of  Spires.  The 
Reformation  introduced  into  France 
by  Calvin. 

1534  The  Reformation  begun  in  England  under 
Henry  VIII. 
During  all  this  period  the  real  servants  of 
Christ  are  greatly  persecuted  by  the 
Roman  Empire.    Rev.  xiii,  7. 

The  parts  of  prophecies  assigned  to  the 
above  events  cannot  all  be  considered 
as  certain.  Though  good  men  agree 
in  the  great  outline,  yet  there  are  many 
differences  as  to  particular  parts.  The 
Rev.  T.  Scott's  Interpretation  has 
been  chiefly  followed. 


SCRIPTURE  HELP. 


85 


CHAPTER  XV. 

Remarks  on  the  History  of  Mankind, 
and  the  Church  of  God,  chiefly  with 
respect  to  the  necessity,  progress,  and 
ultimate  triumph  of  divine  revelation. 

3Iany  reflections  will  naturally  arise 
upon  a  review  of  the  events  detailed  in 
the  preceding  Chronological  Table.  It 
may  be  useful  to  endeavour  to  direct  the 
Christian  reader's  attention  more  partic- 
ularly, to  the  necessity  and  effect  of 
Revelation.  The  object,  then,  of  the 
present  Chapter  is  to  suggest  a  few  ob- 
servations. 

First. — On  the  providence  of  God  in 
the  general  history  of  the  world,  in  con- 
sidering which,  the  necessity  and  value 
of  revealed  truth  will  be  manifested. 

Secondly. — On  the  history  of  the 
Church  of  God,  in  which  it  will  be  seen, 
that  that  Church  has  continued  to  exist 
from  the  beginning,  has  ever  been  the 
light  of  the  world,  and  that  revelation 
has  been  the  great  means  of  keeping 
alive  true  religion. — And 

Thirdly. — On  the  prospect,  which  the 
Bible  presents  to  us,  of  the  ultimate  tri- 
umph of  divine  truth,  and  the  happy 
consequences  which  follow. 

First. —  The  providence  of  God  in  the 
history  of  mankind. 

The  history  of  mankind  exhibits  many 
things  which  are  truly  wonderful,  and 
which,  whilst  we  are  in  this  imperfect 
Mate,  and  "  know  but  in  part,"  we  can- 
not expect  fully  to  comprehend.  But 
the  longer  the  world  continues,  the  more 
we  may  hope  to  discover  the  general 
principles  of  the  divine  government,  and 
to  trace  the  great  features  of  God's  dis- 
pensations. Nor  is  this,  by  any  means, 
a  matter  of  merely  curious  speculation. 
It  is  a  subject,  the  contemplation  of 
Which  is  calculated  to  confirm  our  faith, 
to  animate  our  hope,  to  encourage  us  to 
do  the  whole  will  of  God,  to  justify  his 
government,  and  to  excite  exertions  in 
his  cause. 

If  we  look  attentively  at  the  dealings 
of  God  with  mankind,  as  displayed  in 
the  history  of  the  world,  we  shall  find 
this  great  principle  running  through 
llicm  all :  God  shows,  on  a  large  scale, 


and  during'  a  long  course  of  time,  the 
effect  of  a  variety  of  plans,  very  differ- 
ent from  each  other  ;  and  proves,  in  the 
result  of  the  whole,  the  necessity  and 
value  of  revealed  truth.  He  thus  over- 
rules all  things  to  promote  his  glory,  and 
the  good  of  those  who  obey  him,  and  in 
so  doing  he  establishes  his  own  word, 
and  by  every  dispensation,  adds  some- 
thing to  its  evidence,  as  the  truth  of  the 
living  God. 

In  order  to  show  the  existence  of  the 
principle  which  has  been  laid  down,  the 
history  of  the  world  may  be  divided  into 
different  periods. 

I.  From  the  Fall  of  Man  to  the  Deluge. 

It  is  observable,  that  though  man  be- 
came liable  to  death  immediately  after 
his  fall,  and  his  state,  with  respect  to 
God,  was  so  materially  changed  that  he 
may  well  be  considered  to  have  been 
spiritually  dead  as  soon  as  he  had  sinned, 
yet  the  sentence,  as  it  respects  the  death 
of  his  body,  was  not  speedily  executed. 
Many  lived  upwards  of  900  years.  Thus 
a  large  number  of  cotemporary  inhabit- 
ants were  preserved  on  the  earth,  whilst 
it  was  thinly  populated,  and  men  had 
an  opportunity  of  imparting  to  one 
another  all  the  important  information 
which  they  had  acquired,  at  a  time  when 
memory  was  its  only  depository.  But, 
besides  these  advantages,  the  protracted 
life  of  man  had  also  the  striking  effect 
of  showing  the  real  state  of  human  na- 
ture, and  of  proving  that  length  of  days 
was  not,  in  itself,  a  means  of  leading 
men  back  to  God,  nor  of  inducing  them 
in  any  way  to  seek  for  the  recovery  of 
what  their  first  father  had  lost  by  his  sin. 
Instead  of  using  their  extended  age  in 
returning  to  him  and  imploring  his  fa- 
vour, it  is  evident  that  M  every  imagina- 
tion of  the  thoughts  of  man's  heart  Was 
only  evil  continually:"  and  ''because 
sentence  against  an  evil  work  was  not 
speedily  executed,  the  hearts  of  the  chil- 
dren of  men  were  set  in  them  to  do  evil." 
The  length  of  life  put  fear  afar  off.  and 
their  passions  rioted  in  wickedness,  al- 
most without  restraint.  The  effect  of 
their  example  extended  the  evil  which 
they  Committed.     A  broad  and  obvious 

proof  was  thus  giVen  of  the  obliquity  of 


86 


SCRIPTURE  HELP. 


the  human  will,  and  it  plainly  appeared, 
that  having  lost  his  innocency  and  his 
integrity,  man  was  not  to  be  trusted  with 
so  long  a  term  of  years.  We  see  it  was 
right  that  God  should  interpose  some 
awful  and  decisive  check  on  impiety. 
Accordingly  he  sent  the  Deluge,  by  which 
the  whole  race  was  exterminated,  with 
the  exception  of  one  family,  the  head  of 
which  had  been  singular,  by  his  righte- 
ousness and  obedience  to  the  divine  will. 
It  pleased  God  also  to  reduce  the  period 
of  human  life,  so  that  in  succeeding  ages, 
the  wickedness  of  man  might  be  confined 
within  a  narrow  range.  Thus  a  new 
lesson  was  given,  of  the  need  of  cultiva- 
ting the  fear  of  the  Lord. 

II.  From  the  deluge  to  the  commence- 
ment of  the  Babylonish  monarchy. 

Here  we  are  led,  first,  to  notice  the  rise 
of  a  new  population  from  one  family, 
and  their  spreading  abroad  over  the  face 
of  the  earth. 

The  reflections,  suggested  by  a  review 
of  this  new  state  of  society,  might  be 
carried  to  a  great  length. — The  singular 
event  of  the  confusion  of  languages  was 
wisely  designed  by  Him,  who  wonder- 
fully brings  good  out  of  evil,  to  scatter 
men  abroad,  and  separate  them  from  one 
another.  A  number  of  states  were  thus 
raised  up  in  different  places.  And  as, 
by  dividing  a  plant  into  several  parts,  the 
produce  of  the  whole  is  increased,  and 
each  part  rendered  more  independant  and 
flourishing,  so  God  by  thus  confounding 
their  language,  dispersed  the  people  who 
had  hitherto  been  one,  over  the  face  of 
the  whole  earth. 

The  flood  must  have  taught  the  family 
of  Noah  a  very  instructive  lesson.  "When 
the  inhabitants  of  the  world  were  a  sec- 
ond time  but  one  family,  under  such  a 
teacher  as  Noah,  and  when  so  awful  a 
dispensation  as  an  universal  deluge  was 
fresh  in  their  memory,  giving  force  to 
his  instruction;  the  knowledge  of  the 
true  God  must  have  made  some  impress- 
ion, at  least  on  their  understandings. 
They  could  not  be  ignorant  of  his  being, 
and  of  his  government.  But  we  see  that 
in  a  very  short  time,  a  new  feature  of 
human  weakness  and  depravity  was  ex- 
hibited.   Before  Abraham  left  Ur  of  the 


Chaldees,  idolatiy  was  there  prevalent ; 
and  before  his  posterity  left  Egypt,  false 
objects  of  worship  were  in  that  country 
very  numerous.  With  the  exception  of 
the  family  of  Abraham,  idolatry  seems 
soon  to  have  overspread  the  earth.  The 
practices  of  the  nations  which  knew  not 
God,  strongly  marked  the  corrupt  ten- 
dency of  our  nature  ;  n  men  became  vain 
in  their  imaginations,  and  changed  the 
glory  of  the  incorruptible  God  into  an 
image  made  like  to  corruptible  man,  and 
to  birds,  and  four  footed  beasts,  and  creep- 
ing things ; — they  changed  the  truth  of 
God  into  a  lie,  and  worshipped  and  serv- 
ed the  creature  more  than  the  Creator : 
— and  as  they  did  not  like  to  retain  God 
in  their  knowledge,  he  gave  them  up  to 
a  reprobate  mind." 

The  history  of  idolatry  presents  a 
great  variety  of  appearances  on  its  sur- 
face, but  its  leading  principles,  and  prac- 
tical effects,  are  very  much  of  one  kind. 
Cruelty,  and  sensuality,  are  to  be  traced 
in  all  its  operations.  It  seems,  as  if  it 
had  pleased  God  to  let  us  see,  in  the  pro- 
gress of  idolatrous  nations,  that  although 
idolatry  might  grow  old,  it  not  only  could 
not  impart  wisdom,  but  its  whole  ten- 
dency was  to  envelope  men  in  the  gross- 
est ignorance,  and  lead  them  from  God, 
and  consequently  from  true  happiness. 
It  was  tried  through  a  long  succession  of 
ages,  and  in  various  circumstances,  in 
Chaldea,  and  in  Egypt.  It  was  tried  in 
Palestine,  before  the  Canaanites  were  ex- 
pelled by  the  Israelites  ;  and  afterwards, 
when  Jeroboam  introduced  it ;  and  his 
successors  kept  up  the  abomination.  It 
was  tried  in  all  the  countries  round  about, 
in  the  first  rude  stages  of  their  existence  ; 
— it  was  continued  till  they  became  pow- 
erful, refined,  and  in  some  instances, 
learned  ;  but  in  all  these  stages,  it  still 
showed  its  genuine  nature ;  it  was  "  a 
departure  from  the  living  God." 

In  the  early  part  of  the  history  of  the 
Bible,  there  are  evident  traces  of  the  in- 
fancy of  society.  It  is  very  visible  that 
kingdoms  were  small,  that  kings  were 
rather  heads  of  families,  or  tribes,  than 
rulers  of  a  large  population.  Abraham, 
with  only  31H  trained  servants,  overcame 
four  kings,  those  four  having  previously 
conquered  Jive  otheis,  who  had  resisted 


SCRIPTURE  HELP. 


their  usurpation.  Gen  xiv.  This  agrees 
with  all  that  could  be  expected  at  that 
time.  Chaldea  had  not  risen  to  be  a 
great  empiie;  and  Egypt  was  only  in 
the  beginning  of  its  power.  These  two 
states  however  quickly  acquired  domin- 
ion, and  displayed  talent  in  the  cultiva- 
tion of  such  arts  as  were  at  that  time 
held  in  esteem. 

III.  The  period  during  the  Four  Uni- 
versal Monarchies. 

The  operation  of  various  causes  which 
have  been  briefly  noticed,  scattered  men 
into  different  states,  independent  of  one 
another ;   and  separated  by  the  diversity 
of  their  languages,  as  well  as  by  their 
local  distance,  and  the  natural  barriers  of 
mountains  and  oceans.     This  dispersion 
doubtless  had  its  use  at  that  time :  and 
when  the  world  was  peopled,  and  the  ef- 
fects resulting  from  the  existence  of  the 
small  independent  states  of  which  it  was 
composed,  had  been  sufficiently  shown, 
it  pleased  God  to  unite  them  all  together 
in  large  monarchies.     First,  the  Babylo- 
nian and  Assyrian  conquered  all  the  parts 
of  the  world,  which  could  then  be  much 
inhabited,  01  were  at  all  distinguished. 
Next  succeeded  the  Persian  Monarchy, 
when  Darius  took  possession  of  all  that 
the  Babylonian  had  subdued.    After  this, 
the  Grecian  Monarchy  subdued  all  the 
surrounding  nations  in  the  time  of  Alex- 
ander the  Great ;  who  extended  his  em- 
pire to  a  limit  over  which  no  one  man 
ever  reigned  before.     And  lastly,  after 
some  time,  the  Roman  Empire  rose,  and 
subdued  all  that  the  preceding  had  ever 
claimed  ;  to  which  it  added  new  and  ex- 
tensive regions  whereof  they  had  no 
knowledge.    All  these  great  changes  took 
place  in  the  short  space  of  about  401) 
yean. 

It  is  difficult  for  us  at  this  distance  of 
time,  to  state  with  exactness,  what  effects 
were  produced  by  the  overthrow  of  these 
empires,  in  such  quick  succession,  but  it 
is  obvious,  that  such  an  intercouse  be- 
tween men  would  be  established  as  had 
never  before  taken  place.  Their  acquire- 
iiients  m  knowledge,  the  result  of  the 
various  objects  of  their  pursuit  in  smaller 
societies,  would  be  generally  ditlused, 
and  a  kind  of  community  of  talent  would 


arise  from  their  being  all  united  in  one 
political  body.  A  new  object  of  atten- 
tion would  present  itself,  that  of  acquir- 
ing foreign  languages  ;  and  it  is  worthy 
of  remark,  that  the  Old  Testament  was 
translated  into  Greek,  at  the  time  when 
that  language  began  to  be  universally 
known.  An  important  step  was  thus 
taken,  which  would  ultimately  facilitate 
the  spread  of  the  knowledge  of  God's 
holy  word,  among  people  who  in  cli- 
mate, manners,  and  sentiments,  were  at 
the  greatest  distance  from  each  other. 

Thus,  the  Divine  Being  showTed,  on  a 
very  extensive  scale,  how  little  could  be 
done  for  man  by  huge  empires  ;  and  that 
whether  men  lived  in  a  contracted  sphere, 
or  had  their  views  and  designs  enlarged 
by  all  the  information  then  possessed, 
still  their  moral  wants  were  not  supplied, 
nor  were  they  restored  to  the  knowledge 
of  God.  Yet  the  progress  of  his  provi- 
dence, even  by  means  of  these  systems 
of  mighty  oppression,  (such  it  is  to  be 
feared,  the  universal  monarchies  were,  in 
too  great  a  degree,)  opened  a  way  for 
what  the  conquerors  of  antiquity  never 
thought  of ;  for  by  the  extensive  spread 
of  the  Jewish  People  and  of  their  sacred 
books,  (which  were  then  scattered  among 
all  the  nations  of  the  earth,)  the  minds  of 
men  were  excited  to  some  enquiry  after 
the  living  and  true  God ;  they  were 
taught  to  look  for  a  great  deliverer,  who 
was  to  arise  and  bless  the  world  with  the 
most  important  benefits.  They  were 
thus,  in  a  degree,  prepared  to  expect  him. 
who  was  to  appear,  as  "  a  light  to  lighten 
the  Gentiles,  and  the  glory  of  his  people 
Israel." 

During  this  period,  and  before  the 
coming  of  Christ,  we  see  a  remarkable 
display  of  talent,  in  the  advancement  of 
the  arts  and  sciences.  The  cultivation 
of  human  intellect  has  in  a  variety  of 
ways  done  great  service  to  men  ;  while 
God,  in  his  wisdom,  has  often  made  it 
the  means  of  promoting  his  own  glory. 
The  heathen  nations,  till  a  few  eenturics 
prior  to  the  coming  of  Christ,  were  in  a 
state  of  great  barbarity.  They  possessed 
a  few  of  th-'  useful  arts,  but  scarcely  any 
of  the  ornamental,  or  cleiiant  j  and  of 
science,  in  its  various  branches,  ihey 
were  almost  totally  ignorant.  Greece, 


88 


SCRIPTURE  HELP. 


during  the  latter  period  of  its  history, 
and  afterwards  Rome,  made  great  and 
rapid  advances,  not  only  in  the  cultiva- 
tion of  the  mental  powers,  but  also  in 
improving  the  arts  by  which  life  is 
adorned,  and  which,  by  adding  to  the 
comforts  of  society,  render  men  more 
capable  of  exerting  their  faculties.  In- 
dividuals possessing  the  finest  talents 
then  appeared,  and  their  works  still  re- 
main as  monuments  of  their  genius.  Had 
it  been  possible  for  fallen  man  of  him- 
self to  find  the  way  to  God ;  had  it  been 
possible  for  unassisted  human  intellect  to 
discover  the  foolishness  of  idolatry,  and 
the  right  method  of  drawing  near  to  the 
Father  of  Mercies,  so  clearly  as  to  have 
rendered  Revelation  needless:  never  was 
there  such  an  opportunity  of  doing  so  as 
then  wras  presented.  Idolatry  had  been 
tried  in  all  possible  varieties.  Men  knew 
what  it  had  been  in  ruder  ages.  They 
saw  what  it  was  in  more  polished  times. 
They  could  not  be  strangers  to  the  ten- 
dency and  effect  of  its  operations.  If 
ever  the  energies  of  reason  could  have 
been  aroused  to  reject  the  vanities  of 
the  heathen,  and  to  explore  the  path  that 
would  lead  to  happiness  and  to  God — 
this  was  the  time.  But  "the  world  by 
wisdom  knew  not  God."  Its  wise  men 
scarcely  saw  the  folly  of  that  pageantry, 
in  which  they  were  led,  by  various  mo- 
tives, to  be  occasionally  actors.  And 
when  they  did  see  it,  and,  by  the  absurd- 
ity of  error,  were  obliged  to  confess,  that 
idolatry  was  useless,  and  even  worse  than 
useless ;  it  is  evident,  that  the  tendency 
of  their  minds  was  in  an  awful  degree 
towards  atheism.  Like  men  in  the  dark, 
"  they  were  feeling  after  God,  if  happily 
they  might  find  him :"  when  they  found 
him  not,  they  denied  his  being :  and  this 
was  the  utmost  extent  of  the  wisdom  of 
the  wise  ! 

One  farther  result,  however,  was  very 
plain  :  the  Gospel  did  not  appear  till  men, 
by  the  cultivation  of  their  faculties,  were 
become  capable  of  attending  to  its  evi- 
dence ;  and  of  detecting  falsehood,  had 
there  been  any,  in  its  statements.  It  did 
not  appear,  till  what  idolatry  could  do  to 
corrupt  mankind,  and  the  inefficiency  of 
philosophy  lo  restore  them,  had  been  fully 
evinced.    Then  came  forward  that  glori- 


ous system,  which  taught  men  "to  turn 
from  idols  to  serve  the  living  and  true 
God,  and  to  wait  for  his  Son  from  heav- 
en, even  Jesus  which  delivereth  us  fiom 
the  wrath  to  come." 

Had  Christianity  appeared  sooner,  the 
evidence  of  its  truth  would  have  been 
less  striking  to  succeeding  ages ;  both 
because  its  necessity  and  utility  would 
have  been  less  obvious,  and  also,  because 
men  in  general,  especially  those  to  whom 
it  was  first  addressed,  would  have  been 
less  able  to  investigate  its  clains.  Thus 
we  see,  that  after  God  had  permitted  the 
wisdom  of  men  to  'be  tried  on  a  large 
scale,  that  his  wisdom  might  more  par- 
ticularly appeal  both  to  their  understand- 
ings and  consciences  :  then,  in  the  ful- 
ness of  time,  he  sent  forth  his  Son  ;  and 
showed  that  what  men  esteemed  to  be 
wisdom,  was  mere  folly ;  and  what  they 
condemned  as  folly,  was  the  wisdom  and 
power  of  God. 

IV.  The  Divine  Dispensations  during 
the  period  of  the  Jewish  (Economy  at 
large. 

This  includes  a  length  of  time,  which 
runs  through  a  considerable  part  of  the 
two  preceding  periods,  from  the  call  of 
Abraham  to  the  coming  of  Christ ;  but 
which,  for  the  sake  of  the  unity  of  the 
subject,  is  thus  viewed  altogether. 

Abraham  was  called  from  Ur  of  the 
Chaldees,  where  the  other  branches  of 
his  family  continued,  as  it  appears,  in 
idolatry.  To  him,  and  to  his  posterity 
was  given  the  land  of  Canaan.  His  seed 
were  designed  to  preserve  the  knowledge 
of  the  only  true  God,  while  the  rest  of 
the  world  was  suffered  to  sink  into  idola- 
atry,  and  all  its  attendant  evils.  To  them 
was  given  the  Law :  with  which  was 
combined  much  that  was  both  prophetic 
and  figurative.  The  moral  pieeepts  of 
the  law  were  the  rule  of  life.  The  prom- 
ises and  sacrifices  were  designed  to  di- 
rect the  faith,  and  support  the  hope  of 
the  penitent  while  he  was  seeking  the 
mercy  of  God.  The  ceremonial  observ- 
ances were  calculated  for  the  peculiar 
use  of  the  Jews,  and  tended  in  part  to 
keep  up  a  sense  of  the  religious  and 
moral  declarations  of  God's  revealed  will, 
in  part,  were  designed  to  unite  them 


SCRIPTURE  HELP. 


69 


together  a9  a  nation  distinct  from  the  rest 
of  the  world  ;  and  lastly,  as  it  has  been 
already  often  stated,  (see  pages  44,  47, 
&c.)  one  main  intention  of  this  ceremo- 
nial system,  was.  by  figures,  types,  and 
shadows,  to  keep  alive  and  constantly  in 
view,  the  expectation  of  that  Prophet, 
whom  3Ioses  so  expressly  foretold,  and 
who  was  afterwards  given  for  "  a  light 
to  lighten  the  Gentiles,"  and  the  salva- 
tion of  God  unto  the  ends  of  the  earth. 

By  various  wonderful  displays  of  the 
providence  and  favor  of  God,  the  Jews 
were  preserved  through  all  the  changes, 
and  amidst  the  destruction  of  surround- 
ing nations :  and  whether  we  view  them 
in  their  own  land  ; — in  captivity  ;  or  in 
their  return  back  again,  we  see  the  kind- 
ness and  faithfulness  of  God  to  his  chosen 
people.  Their  very  chastisements  mark 
that  he  was  not  forgetful  either  of  his 
character,  or  his  promises. 

Thus  it  was  seen  what  a  ceremonial 
institution,  like  that  of  Judaism,  could 
effect.  We  may  observe  the  immense 
value  of  a  few  of  the  plain  truths  of  re- 
vealed religion,  when  truly  received  and 
obeyed.  How  eminently  the  characters 
and  ideas  of  the  prophets  were  raised 
above  those  of  all  other  men  who  ever 
lived,  before  the  coming  of  Christ.  We 
see  how  the  weakness,  as  well  as  the 
strength,  of  that  dispensation  was  mani- 
fested ;  since  it  could  not  prevent  some 
from  resting  on  mere  external  services; 
while  it  assisted  others  to  look  forward 
to  the  clearer  light  and  glory  which  was 
to  he  revealed.  And  when  no  farther 
good  end  was  to  be  answered  from  the 
repetition  of  Jewish  rites;  when  it  was 
M69  what  was  the  most  that  could  be 
expected  from  them,  under  all  the  varied 
condition  of  the  people; — in  the  fullness 
of  I  imp.  as  it  respected  the  Jews  as  well 
as  the  Gentiles,  God  sent  forth  his  Son  ! 
—  A  better  hope  was  exhibited  ;  a  new 
dispensation,  l(.Ss  splendid,  hut  infinitely 

mere  rich  in  mercy,  and  in  knowledge; 

more  fitted  to  the  wants  of  men,  more 
universal  in  its  character,  and  calculated 
for   every    nation    under    heaven,  was 

brought  forward.  That  which  wcut  glo- 
rious, had  now  no  glory,  by  reason  of 
Ihe  glory  which  excelled  it  :  and  when 
God  spake  to  man  by  his  Son,  the  former  i 

1  > 


dispensation,  which  was  now  decayed, 
and  waxen  old,  vanished  away ! 

V.  From  the  time  of  Jesus  Christ  to  the 
Reformation. 

Since  the  coming  of  Jesus  Christ,  a 
variety  of  changes  have  taken  place  in 
the  world,  and  the  Christian  system  has 
been  exhibited  in  very  different  circum- 
stances ;  but  we  still  see  the  same  great 
principle  of  God's  government  exempli- 
fied. 

Christianity  was  first  displayed  in  its 
purity :  its  doctrines  and  precepts  were 
taught  by  the  lips  of  inspiration ;  its  or- 
dinances were  uncorrupted  by  the  addi- 
tions of  men.  The  Christian  church  ap- 
peared beautiful  in  simplicity.  Its  adorn- 
ing consisted  in  the  holy  principles  and 
exemplary  lives  of  its  primitive  members. 
In  the  striking  language  of  one  of  the 
homilies,  "  In  those  times  the  world  was 
won  to  Christendom,  not  by  gorgeous, 
gilded,  and  painted  temples  of  Christians, 
which  had  scarcely  houses  to  dwell  in  ; 
but  by  the  godly,  and  as  it  were,  golden 
minds,  and  firm  faith  of  such  as  in  all  ad- 
versity and  persecution,  professed  the 
tnith  of  our  religion."  Some  men  beheld 
them  and  wondered  :  others  hated  the 
image  of  God  and  persecuted  his  people  : 
but  the  power  of  his  grace  attending  the 
plain  preaching  of  his  word,  multitudes 
were  turned  from  the  vanity  of  tin'  hea- 
then to  the  knowledge  and  love  of  God. 
The  youthful  energy  of  the  church  ap- 
peared in  its  progress  even  in  the  midst 
of  persecution  ;  hence  it  became  prover- 
bial, that  "  the  blood  of  the  martyrs  was 
the  seed  of  the  Church." 

It  pleased  God,  however,  to  suffer  even  his 
gospel  (as  he  had  before  suflered  his  law) 
to  he  corrupted  by  the  wisdom  of  those 
who  thought  they  could  improve  and 
adorn  it.  Often  lias  it  been  seen,  that 
the  first  period  of  the  history  of  any  par- 
ticular church  (or  the  time  which  was 
nearest  to  its  reformation,  whenever  it  has 
pleased  God  t<»  give  it  a  revival)  has  been 
the  time  in  which  it  was  purest  both  in 
principle  and  practice. — Corruption  steals 
in  by  slow  degrees.  So  it  was  in  the 
primitive  church.  Its  first  days  were  pe- 
culiarly bright  :  then  it.  began  to  wear  a 

clouded  appearance,    And  though  it  still 


90 


SCRIPTURE  HELP. 


spread  abroad  a  light  which  dispelled  the 
night  of  idolatry  ;  yet  it  became  manifest 
that  neither  the  profession  of  Christianity, 
nor  an  assent  to  the  truth  of  the  system, 
would  save  men's  souls.  Whilst  the 
form  remained,  the  power  of  godliness 
was  greatly  decayed  ;  multitudes  had  a 
name  to  live  who  were  in  truth  dead  in 
trespasses  and  sins.  At  length  corrup- 
tion grew  to  such  an  enormous  extent,  as 
nearly  to  overwhelm  every  thing  that  had 
the  appearance  of  vital  Christianity.  The 
Roman  Church  in  the  west,  and  the  Greek 
church  in  the  east,  shewed,  that  though 
they  retained  many  of  the  invaluable 
truths  of  the  gospel,  yet  these  were  either 
so  mutilated  or  deformed  by  the  inven- 
tions of  men,  or  so  covered  over  with  the 
superstitions  of  the  times,  that  their  real 
nature  and  influence  was  scarcely  either 
seen  or  felt.  It  was  manifest  on  a  large 
scale,  how  little  the  external  forms  of  the 
debased  system  which  was  then  professed, 
were  able  to  support  the  real  kingdom  of 
our  Lord  Jesus  Christ.  Some,  indeed,  (for 
God  has  ever  had  a  church  in  the  world) 
received  and  loved  the  truth,  and  sighed 
over  what  they  could  not  remedy :  but, 
in  general,  men  spent  their  days  in  the 
slavery  of  superstitious  ignorance,  and 
there  was  reason  to  say,  "  darkness  cov- 
ered the  earth,  and  gross  darkness  the 
people!" 

At  this  time  appeared  the  impostor 
Mahomet,  a  just  scourge  upon  the  Chris- 
tian world,  for  its  corruptions  and  dis- 
sensions. For  above  a  century,  his  fol- 
lowers made  most  rapid  and  extensive 
conquests  ;  and  his  false  religion  is  still 
extended  over  a  large  part  of  the  world. 
It  seems  probable,  however,  that  in  its 
inroads  on  Pagan  countries,  it,  has,  by 
destroying  Idolatry,  in  some  measure 
paved  the  way  for  the  introduction  and 
spread  of  the  Gospel. 

By  the  irruption  of  the  northern 
swarms  of  Goths  and  Vandals  into  the 
Roman,  and  of  the  Saracens  into  the  Gre- 
cian Empire,  the  power  and  enormities 
of  the  former  governors  of  the  civilized 
world  were  restrained  ;  the  people  almost 
destroyed  and  the  habits  of  those  who 
remained  materially  altered.  These  events 
were  nearly  like  a  second  flood,  and  are 
described  as  such,  Rev.  xii,  15,  16.  So- 


ciety had  again  to  emerge,  and  appear  in 
a  form  not  seen  before.  Sometimes  the 
great  judge  of  the  earth  almost  extermi- 
nates those  nations  which  have  sunk  into 
corruption,  and  whose  improvement  is 
become  morally  impossible  by  inveterate 
habits  of  sin.  Thus  he  teaches  the  world 
an  awful  lesson  :  he  leaves  an  impression 
of  his  chastisement  on  mankind ;  and 
then  begins  anew. 

So  it  was  here:  Society  seemed  to  un- 
dergo another  state  of  infancy ;  in  time 
it  grew,  and  began  to  feel  its  strength ; 
then  arose  the  Reformation.  The  Church 
of  Rome  had,  on  a  large  scale,  displayed 
such  enormities,  that  the  necessity  of  an 
alteration  was  generally  felt,  and  a  new 
and  important  aera  appeared. 

VI.  The  Period  since  the  Reformation. 

The  Reformation  gradually  extended 
itself  over  a  considerable  part  of  Europe  ; 
the  struggles  of  the  dying  power  of  Rome 
in  bloody  persecutions,  hastened  the 
downfall  of  the  anti-christian  apostacy: 
and  from  that  time,  learning,  arts,  liber- 
ty, and  (with  some  variations)  the  knowl- 
edge of  the  Gospel  of  God,  have  been,  by 
degrees,  advancing  and  extending. 

Yet  we  cannot  survey  the  present  state 
of  the  world  without  many  painful  reflec- 
tions. It  has  been  calculated  that,  sup- 
posing its  inhabitants  to  consist  of  1000 
millions,  only  160  millions  are  even  nom- 
inal Christians,  160  millions  are  Mahom- 
etans, 9  millions  are  Jews,  and  the  large 
remainder  of  656  millions  are  still  Idol- 
aters !  Some  remarks  have  already  been 
made  on  idolatry  as  it  existed  in  ancient 
times,  and  its  characters  are,  on  the 
whole,  still  the  same.  Late  travels,  and 
the  enquiries  and  observations  made  by 
intelligent  men,  shew  us,  that  both  in  sav- 
age and  civilized  nations,  idolatry  debas- 
es the  mind  and  corrupts  the  heart.  It  is 
always  attended  by  either  superstition, 
or  by  a  speculative  atheism,  whilst  in 
its  practical  effects,  it  fosters  the  werst 
passions  of  fallen  man,  and  hardens  the 
heart  against  the  reception  of  the  truths 
of  God.  Mahometanism,  it  is  true,  holds 
one  grand  and  important  sentiment,  that 
of  the  belief  in  one  living  and  true  God  : 
yet  with  this  exception,  it  is  still  allied 
too  much  to  idolatry  in   its  main  in- 


SCRIPTURE  HELP. 


91 


fluence,  and  both  unite  in  opposition  to 
him  who  is  "  the  way,  the  truth  and  the 
life." 

Thus  nearly  "the  whole  world  lieth  in 
wickedness,"  and  in  a  great  degree,  we 
may  apply  the  language  of  the  apostle  as 
descriptive  of  its  condition ;  "  Without 
Christ,  having  no  hope,  and  without 
God  !" 

In  the  midst  of  this  gloomy  scene,  the 
situation  of  England  is  elevated  and  dis- 
tinguished. Here  the  word  of  God  is  em- 
inently diffused.  Here  it  is  more  openly 
and  generally  recognized  as  the  standard 
of  divine  truth,  than  perhaps  in  any  other 
country.  Here,  through  divine  mercy 
vital  religion  has  especially  spread,  and 
from  this  happy  land  such  opportunities 
may  be  obtained  of  diffusing  its  light,  as 
no  where  else  can  be  found.  England 
has  possessions  in  every  quarter  of  the 
world.  In  Europe,  Asia,  Africa,  Ameri- 
ca, and  in  most  of  the  great  islands  of  the 
globe.  Its  ships  traverse  the  ocean  in 
every  direction.  Thus  from  England,  the 
gospel  of  God  may,  and  we  hope  will, 
be  spread  through  all  the  earth,  and  its 
light  to  the  ends  of  the  world.  These 
things  demand  the  thanksgivings  ,and 
mark  the  duty  of  England. 

So  far  we  may  remark,  as  to  the  provi- 
dence of  God  in  the  present  state  of  the 
world  :  other  favorable  symptoms  will 
be  afterwards  noticed. 

It  will  have  been  seen  how  awfully  God 
lias  often  executed  punishments,  upon 
those  nations  which  have  either  corrupt- 
ed or  forsaken  his  truth.  He  sends  "  his 
judgments  abroad  upon  the  earth,  that  the 
inhabitants  thereof  may  learn  righteous- 
ness." 

Here  it  may  be  objected,  how  singular 
is  tins  |  In  eveiy  great  alteration  thousands 
arc  sacrificed  and  centuries  move  away  in 
bringing  forward  the  change  : — why  docs 
he  who  knows  all  things,  make  his  own 
works  the  theatre  on  wliich  he  shows,  in 
his  judgments,  what  infinite  wisdom  could 
teach  at  once,  and  infinite  power  immc- 
({idtrtij  produce.  We  ought,  however,  to 
recollect,  that  the  grandeur  of  oiir  God 
is  one  reason  for  all  this.  With  him  "a 
thousand  years  are  as  one  day,  and  one 
dayasa  thousand  years."  He  knows  the 
end  from  the  beginning,  and  gains  no  in- 


formation by  whatever  takes  place.  But 
men  are  prone  to  distrust  his  wisdom, 
and  to  form  a  high  idea  of  the  excellen- 
cy of  their  oicn.  By  showing  forth  to 
his  creatures,  the  full  result  of  all  the  va- 
rieties of  their  wisdom  and  their  weak- 
ness, he  the  more  completely  displays  the 
purity  and  efficiency  of  whatever  pro- 
ceeds from  himself.  And  in  the  end  he 
will  show,  that  he  is  "  not  slack  concern- 
ing his  promise he  is  continually  ful- 
filling his  own  word,  and  is  hastening  the 
time,  when  his  "way  shall  be  known  up- 
on earth,  and  his  saving  health  among 
all  nations." 

If  it  be  further  objected,  how  is  the  ex- 
istence of  so  much  evil  consistent  with 
divine  goodness?  Without  replying,  that 
this  is  a  necessary  consequence  of  the 
freedom  of  will  given  to  our  first  parents, 
and  shewing  that  this  objection  affects 
natural  as  well  as  revealed  religion — our 
ignorance  furnishes  a  sufficient  answer  : 
the  whole  plan  is  not  before  us,  and 
therefore  not  subject  to  our  observation, 
nor  within  our  comprehension.  Perhaps 
our  faculties  are  too  limited  to  compre- 
hend all  the  bearings  of  this  subject.  We 
can  only  resolve  it  into  "  the  depth  of  the 
riches  both  of  the  wisdom  and  knowledge 
of  God,  whose  judgments  are  unsearcha- 
ble, and  his  ways  past  finding  out." 

Secondly — The  History  of  the  Church 
of  God. 

Having  taken  a  very  general  view  of 
the  History  of  Mankind,  we  now  come 
to  make  some  observations  on  the  Histo- 
ry of  the  Church  of  God,  which  it  will 
be  seen  has  ever  existed  in  the  world, 
and  generally  in  the  neighbourhood  of  the 
most  flourishing  nations. 

The  members  of  this  church  are  those 
who,  amidst  that  apostacy  from  God,  and 
that  wickedness  in  which  the  world  eve- 
ry where  lies,  1  John  v,  H),  through  the 
influence  of  the  Holy  Spirit,  receive  the 
instructions  which  God  has  made  known; 
look  for  salvation  through  the  appointed 
Redeemer  ;  rely  on  God's  promises  ;  and 
spend  their  lives  in  obedience  to  his  will. 
In  the  observations  made  on  the  history 
of  the  Church,  we  shall  chiefly  confine 
our  attention  to  the  effects  which  have 
been  produced  by  the  knowledge  of  the 
truth,  and  by  means  of  the  Scriptures. 


SCRIPTURE  HELP. 


The  main  and  only  efficient  cause  of 
every  revival  of  religion  is  the  effusion  of 
the  Spirit  of  God.  The  promise  must  be 
first  fulfilled,  "  I  will  pour  my  Spirit  upon 
thy  seed,  and  my  blessing  upon  thine  off- 
spring," before  "  one  shall  say,  I  am  the 
Lord's,  and  another  shall  call  himself  by 
the  name  of  Jacob,  and  another  shall 
subscribe  with  his  hand  unto  the  Lord, 
and  surname  himself  by  the  name  of  Is- 
rael." Yet  whilst  this  is  fully  admitted 
and  asserted,  it  may  be  useful  to  consider 
the  means  by  which  that  Spirit  usually 
works  on  the  hearts  of  men. 

Let  the  reader  then  bear  in  mind  what 
has  been  said  respecting  the  value  of  the 
Bible,  (ch.  i.  and  ii,)  and  it  will  be  ob- 
vious that  such  a  means,  when  brought 
into  full  exercise,  is  calculated  to  produce 
the  greatest  moral  effects. 

We  think,  therefore,  it  may  be  safely 
asserted,  that  Divine  Revelation  has, 
through  the  influence  of  the  Holy  Spirit, 
ever  been  the  great  means  of  keeping 
alive  true  religion  in  the  world  :  by  rev- 
elation here  meaning,  not  merely  a  writ- 
ten or  printed  Bible,  (as  for  upwards  of 
4000  years  the  complete  Bible  was  neith- 
er written  nor  printed)  but  the  truth 
which  is  revealed  in  the  Bible. 

The  observations  on  this  part  of  our 
subject  naturally  divide  themselves  into 
the  Period  before  Christ  came  into  the 
world,  and  the  Period  6ince  his  coming. 

1.  The  Period  before  Christ  came, 

Adam  had  no  sooner  fallen,  than  the 
compassion  of  God  was  manifested  in 
giving  the  promise  of  a  mighty  Deliverer, 
who  should  destroy  the  power  of  Satan  ; 
and  Sacrifices  seem  to  have  been  imme- 
diately appointed  as  emblems  of  the  great 
sacrifice  of  Christ.  Gen.  iii,  21.  iv,  4. 
It  pleased  God  to  manifest  himself  sensi- 
bly to  the  Patriarchs  from  time  to  time ; 
and  Adam,  Seth,  Enoch,  &c.  conveyed 
down  from  age  to  age  the  great  truths  of 
God. 

The  obedience  of  Noah  to  the  Divine 
will  is  very  observable.  Commanded  to 
build  an  ark  for  the  saving  of  his  family, 
he  in  faith  begins,  and  steadily  proceeds 
to  carry  on  this  work,  till  it  is  completed. 
Thus  men  in  genera]  were  long  warned 
befqre-hand  of  the  danger  of  disobedience ; 


their  attention  was  powerfully  called  to 
this  servant  of  God,  and  though  doubtless 
he  was  much  ridiculed  and  opposed,  he 
was  an  eminent  preacher  of  righteous- 
ness, and  the  light  of  his  example  n.ust 
have  shone  far  and  wide.  His  faith  and 
obedience  were  abundantly  rewarded. 

The  Church  of  God  was  preserved,  *n 
the  posterity  of  Shem  the  son  of  Noah 
among  whom,  till  the  word  of  God  was 
committed  to  writing,  men  had  full  op- 
portunity of  ascertaining  all  the  truths 
that  were  needful  for  them  to  know. 
We  have  another  striking  example  of 
faith  and  obedience  in  Abraham,  who,  at 
the  command  of  God,  left  his  country 
and  his  father's  house.  His  character 
was  proved  by  many  trials,  and  he  be- 
came the  father  of  the  faithful,  anl  in 
his  seed  all  the  nations  of  the  earth  were 
to  be  blessed.  In  his  posterity,  the  truths 
of  God  were  known,  and  we  see,  from 
time  to  time,  in  their  history,  that  they 
trusted  in  the  God  of  their  fathers,  and 
believed  the  promises  made  to  Abraham. 
Hence  Jacob  and  Joseph  gave  command- 
ment that  their  bones  should  be  carried 
up  to  Canaan,  believing  that  God  would 
bring  their  posterity  thither  from  Egypt. 
The  situation,  character,  and  life  of  Jo- 
seph again  brought  the  truths  of  God 
before  the  kingdom  of  Egypt  and  other 
nations. 

To  the  Jews  were  committed  the  ora- 
cles of  God,  and  amongst  them  we  have 
an  opportunity  of  discovering  the  effect 
of  this  divine  word  from  time  to  time. 
The  books  of  Moses  were  completed 
just  before  his  death.  Dent,  xxxi,  24. 
Many  exhortations  were  interspersed, 
requiring  the  Jews  to  keep  the  word  of 
God  in  their  hearts.  Their  kings  also 
were  directed  to  write  copies  of  it  when 
they  came  to  the  throne.  The  Penta- 
teuch was  committed  to  Joshua  with  that 
solemn  direction  — c<  This  book  of  the 
law  shall  not  depart  out  of  thy  mouth, 
but  thou  shalt  meditate  therein  day  and 
night."  Joshua  i,  8.  Mankind  had 
never  before  had  a  written  revelation. 
We  may  easily  conclude  that  Joshua  at- 
tended to  the  direction  given  to  him,  and 
encouraged  others  to  do  the  same.  Few 
generations  of  Israel  were  more  obedient 
to  God,  than  that  immediately  succeed- 


SCRIPTURE  HELP. 


93 


ing  the  death  of  Moses.  "  They  served 
the  Lord  all  the  days  of  Joshua,  and  all 
the  days  of  the  elders  who  outlived 
him — and  though  much  of  this  may- 
be attributed  to  the  miracles  they  had 
seen,  yet  many  of  those  miracles  were 
wrought  to  confirm  the  law  of  God. 

In  the  times  of  David ,  and  Solomon 
there  was  another  great  revival  of  relig- 
ion, and  the  canon  of  Scripture  was 
much  enlarged.  When  we  see  from  the 
Psalms,  how  continually  David  medita- 
ted in  the  word  of  God,  and  exhorted 
others  to  do  so  too,  we  may  justly  attri- 
bute much  of  this  revival  to  the  power 
of  that  word. 

The  inspired  volume  gradually  in- 
creased by  the  writings  of  the  prophets, 
by  whose  ministry  religion  was  kept 


events  of  the  Jewish  history  were  also 
calculated  to  call  the  attention  of  sur- 
rounding nations  to  them.  The  plagues 
inflicted  on  Egypt ;  the  destruction  of 
the  Egyptians  in  the  Red  Sea  ;  the  con- 
quest of  Canaan  ;  the  glory  of  Solomoms 
reign ;  the  destruction  of  the  Assyrian 
army  ;  the  dispersion  of  the  Jews  in 
their  captivity ;  the  exalted  situation  of 
Nehemiah,  Daniel,  and  other  characters 
eminent  both  for  talents  and  piety ;  with 
many  circumstances,  equally  marking 
the  hand  of  a  peculiar  providence,  would 
all  naturally  excite  the  attention  of  the 
world  to  a  people  so  distinguished.  It 
must  sometimes  have  been  said,  "  This 
great  nation  is  a  wise  and  understanding 
people,  for  what  nation  is  there  so  great 
who  hath  God  so  nigh  them. — Deut.  iv. 


from  utterly  perishing.    In  the  time  of;  6.    We  may  indeed  observe  the  effect  of 

their  situation  and  character  incidentally 
shown  at  different  times  and  in  various 
ways.  A  mixed  multitude  went  up  with 
them  out  of  Egypt.  The  queen  of  She- 
ba  came  to  hear  the  wisdom  of  Solomon. 
The  king  of  Syria  sent  to  Israel  to  have 
Xaaman  healed  of  the  leprosy.  The 
king  of  Babylon  hearing  of  Hezekialrs 
miraculous  recovery,  sent  letters  to  him. 
We  occasionally  hear  of  proselytes. 
How  remarkable,  in  the  view  we  are  con- 
sidering, is  Nebuchadnezzar's  decree ! 
Dan.  iv.  Wise  men  came  from  the  East 
to  the  birth  of  Christ.  The  eunuch  of 
Queen  Candace  came  from  Ethiopia  to 
worship  at  Jerusalem.  All  which  things 
tend  to  show  that  the  light  of  truth  was 
not  altogether  confined  to  the  Jews. 

At  length  Jesus  Christ,  the  promised 
deliverer,  the  great  light  of  the  woild, 
the  revealer  of  the  will  of  God,  in  its 
most  eminent  sense,  he  of  whom  the 
word  of  God  chit  ll y  testifies,  and  by  tin- 
inspiration  of  whose  Spirit  it  was  written, 
appeared  at  the  time  foretold,  and  at  a 
period  when  the  state  of  the  world  af- 
forded many  advantages  for  the  promul- 
gation of  his  Gospel. 

'2.  The  Period  iitlCi  the  Birth  of  Christ. 

Few  things  are  more  calculated  to 
show  the  value  of  the  Scriptures  than 
Christ's  attention  to  them  during  his 
ministry  on  <  nrth.  He  refli&ted  tempta- 
tion by  quoting  them.    In  his  disCOUIM 


Hezekiah  an  extensive  reformation  took 
place.  He  exhorted  his  subjects  to  keep 
the  law  of  God,  and  the  Levites  "  taught 
the  good  knowledge  of  the  Lord."  2  Ch. 
xxx.  '2'Z.  Again,  in  the  time  of  Josiah 
the  book  of  the  law,  which  had  been 
lost,  was  found  and  read  before  him.  1 
Kings  xx.  He  was  much  affected  by  it, 
and  caused  it  to  be  read  before  all  the 
people .  in  the  house  of  the  Lord,  by 
which  means  they  were  induced  to  enter 
into  a  covenant  with  God  and  forsake 
idolatry. 

We  may  observe  similar  effects  from 
the  same  cause  in  the  time  of  Nehemiah. 
Ezra  and  his  companions  read  the  book 
of  the  law  to  the  people.  Neh.  viii,  8. 
9.  And  what  contrition,  what  penitence, 
and  what  prayer  it  excited  !  The  princes, 
the  priests,  and  the  Levites  again  made  a 
eo\ mailt  with  God  and  sealed  it. 

We  have  briefly  noticed  the  effects  of 
the  truth  amongst  the  Jews  themselves, 
h  t  Bf  now  point  out  some  of  the  efforts 
of  their  being  set  apart  for  God,  as  it 
respected  other  countries. 

The  Jews  formed  a  visible  Church, 
"  holding  forth  the  word  of  life"  to  man- 
Mad  in  l'<  neral.  Judea  seems  to  have 
been  j» cnliarly  adapted  (from  its  central 
situation,  and  as  placed  between  the  two 
ureal  kiiiL'iloins  of  Assyria  and  Egypt) 
t"  lu  the  country  of  a  people,  who,  as 
possessing  the  true  religion,  were  to  lie 
the  light  of  the  world.     The  various 


94 


SCRIPTURE  HELP. 


he  constantly  appealed  to  them,  and  ex- 
pressly commanded  his  disciples  to 
search  them.  He  asserted  that  every 
jot  and  tittle  was  to  be  fulfilled  ;  and 
that  heaven  and  earth  should  pass  away 
but  his  words  should  not. 

His  apostles  followed  his  steps.  At 
the  opening  of  their  ministry  on  that 
memorable  day  of  Pentecost,  when  about 
3000  souls  were  added  unto  them  (see 
Acts  ii,)  they  brought  before  the  Jews 
their  own  Scriptures,  by  which  the  peo- 
ple, being  convinced  of  their  sins,  under 
the  influence  of  the  Holy  Spirit,  gladly 
received  the  word,  and  embraced  the 
Gospel.  The  Apostles,  by  their  own 
writings,  completed  the  sacred  volume, 
and  warmly  commended  those  who 
search  the  Scriptures,  to  ascertain  the 
truth  of  what  they  preached.  Thus  the 
word  of  the  Lord  went  forth  from  Jeru- 
salem, and  the  nations  of  the  earth  were 
converted  to  Christianity. 

Soon,  however,  the  doctrines  of  the 
Gospel  became  gradually  corrupted  and 
adulterated  by  the  additions  of  men,  in 
consequence  of  their  neglecting  the  Bi- 
ble ;  and  it  might  easily  be  shown  that 
the  occasional  revivals  which  took  place, 
were  either  caused  by,  or  accompanied 
with,  an  attention  to  the  word.  At 
length  Popery  and  Mahometanism  almost 
universally  prevailed  over  those  coun 
tries  where  Christianity  had  flourished 
It  was  a  feature  of  the  corruption  of 
those  times  which  deserves  our  notice, 
that  the  Bible  and  especially  the  original 
Scriptures,  were  almost  lost.  The  foun- 
tain of  light  being  taken  away,  and  en- 
tirely kept  from  the  people,,  no  wonder 
that  darkness  followed.  God,  however, 
who  by  his  Son  declared  that  the  gates 
of  hell  should  never  prevail  against  his 
Church,  by  his  providence  fulfilled  this 
declaration,  and  raised  up  those  who 
maintained  his  truth  even  in  the  midst 
of  the  darkest  ages. — There  ever  were 
witnesses,  though  often  prophesying  in 
sackcloth.  In  our  own  country  Wick- 
lirTe  shone  as  a  bright  light ;  his  mind 
had  been  illuminated  by  the  word  of 
God  ;  for  the  sake  of  that  word  he  suf- 
fered much  ;  he  translated  it  for  the  ben- 
efit of  his  own  countrymen,  and  many 


thereby  received  the  knowledge  of  the 
truth. 

That  which,  however,  is  pre-eminently 
and  deservedly  called  the  reformation, 
strikingly  shows  the  efficacy  of  the  word 
of  God,  in  bringing  men  to  the  knowl- 
edge of  the  truth,  and  when  persever- 
ingly  and  steadily  set  before  them,  caus- 
ing a  general  revival  of  religion. 

It  was  not  by  human  power  or  influ- 
ence that  Luther  prevailed,  but  simply 
through  the  mighty  energy  of  the  pure 
word  of  God.  The  great  truths  of  the 
Bible  were  gradually  diffused  by  him. 
He  says  himself,  "  I  had  the  whole  body 
of  papists  to  oppose.  I  preached,  I 
wrote,  I  pressed  on  men's  consciences 
the  positive  declarations  of  the  word  of 
God,  but  I  used  not  a  particle  of  force. 
It  is  not  I,  I  repeat  it,  but  the  divine 
word,  which  has  done  every  thing.'''' 

The  reformation  in  England  proceeded 
in  the  same  way.  The  reformers  were 
anxious  on  one  hand  to  translate,  recom- 
mend, and  circulate  the  Scriptures,  and 
on  the  other  hand,  the  people  in  general 
eagerly  received  the  invaluable  record 
in  their  own  tongue.  A  copy  of  the 
newly  translated  Bible  was  directed  to 
be  fixed  to  a  desk,  and  placed  in  all  the 
churches  for  them,  and  they  assembled 
in  crowds  either  to  read  it,  or  hear  it 
read. 

It  would  too  much  encroach  upon  our 
limits  to  take  a  survey  of  the  present 
state  of  the  world.  But  it  may,  I  think, 
be  safely  asserted,  that  just  in  proportion 
as  the  Bible  is  circulated,  received,  and 
devoutly  read,  just  so  much  the  fruits 
of  righteousness  are  yielded  to  the  glory 
of  God  and  the  good  of  man.  In  those 
lands  where  the  Bible  is  little  known, 
there  Papal  darkness  remains:  and  where 
the  Bible  is  unknown,  there  Idolatry  and 
Mahometanism,  with  their  constant  at- 
tendants, cruelty  and  lust,  universally 
prevail.  We  may  also  remark,  that 
whatever  true  knowledge  of  God  is 
found,  in  those  countries  where  false  re- 
ligion is  generally  received,  or  true  re- 
ligion is  corrupted,  may  justly  be  attribu- 
ted to  the  Bible.  This  is  particularly  ev- 
ident in  the  case  both  of  Popery  and 
Mahometanism. 


SCRIPTURE  HELP. 


95 


The  signs  of  the  present  times  are  in 
many  respects  peculiar  and  favourable. 
There  is  a  growing  regard  to  the  sacred 
volume,  as  the  only  standard  of  doctrine 
and  practice.  The  word  of  God  is  trans- 
lating into  all  languages,  dispersing 
among  all  people,  and  foreigners  unite 
with  us  in  promoting  this  great  object. 
We  see  marks  of  the  fall  of  Popery  and 
Mahometanism — of  the  calling  of  the 
Jews — and  of  the  word  of  the  Lord  go- 
ing forth  from  Jerusalem — we  see  a  spirit 
of  union  in  the  Christian  Church  un- 
known foi  centuries  before,  and  we  know 
that  when  the  disciples  of  Christ  "  are 
all  one,  the  world  will  believe"  his  divine 
mission,  John  xvii,  21.  The  attention 
of  Christians  is  peculiarly  directed  to 
promote  the  spreading  of  the  Gospel,  and 
a  general  spirit  of  prayer  is  excited 
amongst  them — All  denominations  of 
Christians  are  sending  out  Missionaries 
— God  has  given  this  country  extensive 
maritime  power,  apparently  for  the  very 
purpose  of  sending  Christian  ambassa- 
dors to  all  the  inhabitants  of  the  world, 
Isa.  xviii,  1 — 3. — Nor  have  exertions 
been  wholly  in  vain.  Both  Jews  and 
Gentiles  have  been  brought  to  the  knowl- 
edge of  Christ,  as  the  first  fruits  of  the 
harvest  which  is  to  follow. 

Thus  we  see  all  the  preparations  going 
forward  and  extending  for  some  gieat 
work — the  success  indeed  has  been  small 
at  present,  and  may  yet  continue  to  be 
so.  it  may  please  God  to  show  the  inef- 
ficiency of  other  means,  and  then  pecu- 
liarly to  manifest  his  own  power,  in  giv- 
ing an  unexpected  blessing  to  the  exer- 
tions of  his  people.  He  may  allow  us 
to  prepare  the  various  channels,  and  may 
send  down  a  few  drops  to  keep  up  our 
hopes ;  but  it  will  be  evidently  his  own 
doing,  when  u  the  earth  shall  be  filled 
with  the  knowledge  of  the  glory  of  the 
Lord  as  the  waters  cover  the  sea,"  Hab. 
ii,  11.  ''He  will  make  bare  his  holy 
arm  in  the  sight  of  all  nations,  before 
all  the  ends  of  the  earth  see  the  salvation 
of  our  God,"  Isa.  lii. — We  see  enough 
in  the  prophecies  and  promises  of  the 
Bible,  .uid  in  the  present  success  also, 
to  teach  us  to  renounce  all  dependence 
upon  ourselves,  to  animate  us  to  the  most 
persevering  prayers,  and  to  excite  our 


most  active  exertions  in  the  great  cause 
of  the  universal  diffusion  of  the  truth. 

It  will  have  been  seen  from  the  pas- 
sages of  Scripture  which  have  been 
quoted,  that  we  are  not  left  to  mere  con- 
jecture as  to  future  times.  The  histori- 
cal relation  of  events,  indeed  in  the  Scrip- 
tures, has  long  ceased  ;  but,  as  Edwards 
has  observed,*  "  there  are  two  ways 
wherein  the  Scriptures  give  account  of 
the  events  by  which  the  work  of  re- 
demption is  carried  on  ;  one  is  by  histo- 
ry and  another  by  prophecy  :  and  in  one 
or  the  other  of  these  ways  we  have  con- 
tained in  the  Scriptures  an  account  of 
this  work  from  the  beginning  to  the  end, 
an  account  of  the  whole  chain  of  great 
events  by  which  it  has  been  carried  on 
from  the  foundation  soon  after  the  fall 
of  man,  to  the  finishing  of  it  at  the  end 
of  the  world.  And  it  is  to  be  observed, 
where  the  Scripture  is  wanting  in  one  of 
these  ways  it  is  made  up  in  the  other. 
Where  Scripture  History  fails,  there 
Prophecy  takes  place ;  so  that  the  account 
is  still  carried  on,  and  the  chain  is  not 
broken  till  we  come  to  the  very  last  link 
of  it,  in  the  consummation  of  all  things." 
Let  us,  then,  consider,  Thirdly, 
The  prospect  which  the  Bible  affords 
us  of  the  ultimate  Triumph  of  Divine 
Truth. 

We  pretend  not  to  prophecy ;  nor  can 
we  interpret  beforehand  those  prophecies 
which  are  at  present  unfulfilled.  But, 
in  general,  we  are  warranted  to  expect 
the  happy  conquest  of  the  truth  of  God, 
over  anti-christian  oppression,  and  error 
of  every  kind.  There  is  a  promised  pe- 
riod when  the  kingdoms  of  this  world 
shall  become  the  kingdoms  of  our  God, 
and  of  his  Christ.  The  spiritual  house 
of  God,  far  more  glorious  than  the  splen- 
did temple  of  Solomon,  is  erecting.  We 
doubt  not,  when  the  building  shall  be 
completed,  the  necessity  of  all  the  prep- 
aration of  materials,  the  removal  of  rub- 
bish, tin;  hewing  of  wood,  the  squaring 

of  stones,  and  the  erection  of  the  scaf- 
folding (however  unsightly  it  may  now 
appear)  will  be  fully  perceived.  It  will 
be  manifested  that  an  end,  now  not  alto- 


fgee  EdwardVl  History  of  Redemption 
Sec  also  Brown'*  Chronology  of  Redemption. 


96 


SCRIPTURE  HELP. 


gether  understood,  was  promoted  by  the 
inexplicable  scenery  of  past  ages,  and 
the  awful  dispensations  of  present  times. 
It  will  be  seen  that  all  had  a  tendency  to 
promote  the  glory  of  God,  and  the  wel- 
fare of  those  who  obey  him. 

In  this  view,  there  is  a  splendid  object 
of  hope  set  before  us  ;  "  the  Lotd  hasten 
it  in  his  time."  What  may  precede  it, 
we  know  not.  Perhaps,  while  there  is 
much  for  us  to  expect,  our  fears  may 
-sometimes  be  excited  as  to  the  means  by 
which  our  hopes  will  be  realized.  Sel- 
dom does  any  great  event  take  place,  but 
it  follows  some  awful  judgment.  It 
seems  necessary  that  the  fire  of  the  Lord 
should  devour  his  adversaries,  before  he 
comes  to  display  his  glory. 

Two  things  are  at  least  clear  to  us : — 
our  duty  to  serve  God,  and  the  happiness 
of  his  servants.  We  are  also  cheered  by 
the  prospect  of  the  growing  increase  of 
their  number,  till — "all  the  ends  of  the 
earth  remember  and  turn  unto  the  Lord, 
and  all  the  kindreds  of  the  nations  wor- 
ship before  him." 

In  every  event,  also,  whatever  commo- 
tion takes  place  in  the  world,  the  ser- 
vants of  God  are  safe.  "Though  the 
earth  be  removed,  though  the  mountains 
be  carried  into  the  midst  of  the  sea,  the 
Lord  of  Hosts  is  with  them,  the  God  of 
Jacob  is  their  refuge."  It  is  their  great 
desire  that  the  kingdom  of  God  should 
come,  and  his  will  be  done  on  earth  as  it 
is  in  heaven.  That  kingdom,  they  know 
will  come  ;  and  that  will  in  every  thing 
shall  be  done  ;  and  their  happiness,  being 
thus  secured  shall  be  accomplished. 

If  it  be  said,  that  there  is  now  but  little 
prospect  that  all  nations,  whom  God  has 
made  shall  come  and  worship  before  him, 
whilst  so  great  a  portion  of  mankind  is 
given  to  idolatry  and  sin ;  the  objection 
will  have  no  weight,  when  we  consider 
the  power  of  the  Almighty,  and  the  first 
promulgation  of  Christianity.  We  do 
not  at  all  pretend  to  fix  any  precise  time 
when  the  universal  reception  of  the  Gos- 
pel will  take  place,  but  the  word  of  God 
seems  to  lead  us  to  look  for  rapid  and 
unexpected  success. — "  As  soon  as  Zion 
travailed,  she  brought  forth  her  children." 
Jsa.  lxvi,  8.    "  A  little  one  shall  become 


a  thousand,  and  a  small  one  a  strong  na- 
tion."   Isa.  lx,  22. 

We  have  seen  the  "  angel  fly  in  the 
midst  of  heaven,  having  the  everlasting 
gospel  to  preach  unto  them  that  dwell 
on  the  earth,  and  to  every  nation,  kin- 
dred, and  tongue  and  people."  Rev.  xiv, 
6.  Now  we  know  that  the  "  word  of 
the  Lord  shall  not  return  unto  him  void, 
but  shall  accomplish  the  thing  whereto 
he  doth  send  it."  It  will,  be  found,  as  it 
ever  has  been,  mighty  through  God  to 
the  pulling  down  of  the  strong  holds  of 
Satan." 

We  may,  then,  in  the  confidence  of 
faith,  look  forward  and  refresh  our  minds 
by  contemplating  the  scenes  of  happi- 
ness which  even  the  lower  world  will  ex- 
hibit, when  all,  or  the  greater  part  of  man- 
kind, shall  become  true  disciples  of  Jesus 
Christ.  Nor  will  the  Christian  reader  be 
disposed  to  treat  this  as  a  visionary  idea. 
We  have  prophecies  which  teach  us, 
promises  which  encourage  us,  and  pre- 
cepts which  direct  us,  to  hope  and  pray, 
and  work  for  such  a  time. — And  though 
it  is  a  subject  in  the  consideration  of 
which,  we  may  need  caution,  yet,  as  Dr. 
Buchanan  remarks,  "  it  is  evident  from 
the  sure  word  of  prophecy,  that  there 
will  be  a  long  time  of  general  holiness 
and  peace,  which  will  succeed  to  the 
present  time  of  vice  and  misery;  (prob- 
ably 1000  years)  during  which,  right- 
eousness will  be  as  common  as  wickedness 
is  now  :  and  further,  that  this  period  is 
at  hand,  even  at  the  door." 

We  may  believe,  that  apparently  in- 
surmountable obstacles  will  then  be  won- 
derfully romoved  :  "  every  valley  exalted, 
every  hill  brought  low,  the  crooked  made 
straight,  and  the  rough  places  plain." 
The  heathen,  forsaking  dumb  idols,  shall 
worship  the  Lord  their  God,  and  receive 
Jesus  Christ  as  his  Son  from  heaven. 
The  Jews,  perhaps  restored  to  their  own 
land,  shall  submit  to  their  true  though 
long  rejected  Messiah.  Becoming  as  em- 
inent for  holiness,  as  they  now  are  for 
worldliness,  they  shall  be  patterns  of  piety 
to  all  around  them,  so  that  "  many  people 
and  strong  nations  shall  come  to  seek 
[the  Lord  of  hosts  in  Jerusalem — and  in 
those  days  it  shall  come  to  pass,  that  ten 


SCRIPTURE  HELP. 


97 


men  shall  take  hold,  out  of  all  languages 
of  the  nations,  even  shall  take  hold  of 
the  skirt  of  him  that  is  a  Jew  saying, 
'•  We  will  go  with  you,  for  we  have  heard 
that  God  is  with  you."  Thus,  "  the  ful- 
ness of  the  Gentiles  shall  come  in,  and 
all  Israel  shall  be  saved." 

Let  us  endeavour  to  consider  the  con- 
sequences that  will  result  from  the  great 
mass  of  mankind  embracing  the  true  re- 
ligion, and  being  influenced  by  that  love 
of  God,  and  of  their  fellow  creatures, 
which  comprehends  and  fulfils  the  whole 
law. 

Our  Lord's  prayer  for  his  disciples 
shall  be  completely  answered,  they  all 
shall  be  one,  even  as  he  and  his  Father 
are  one.  The  increase  of  the  commun- 
ion of  saints  will  be  a  delightful  effect  of 
this  state.  The  identity  of  interest,  the 
oneness  of  mind,  the  sympathy  of  feeling 
and  the  interchange  of  kindness,  which 
so  peculiarly  mark  the  character  and 
conduct  of  real  Christians  one  towards 
another,  extended  and  amplified  as  they 
will  then  be,  must  produce  a  vast  access- 
ion to  human  happiness. 

Those  will  be  called  to  places  of  au- 
thority who  are  distinguished  by  their 


how  much  of  that  which  is  afflicting 
about  them  would  be  removed,  by  gener- 
al and  mutual  aid,  compassion,  and  sym- 
pathy ! 

Each  individual  applying  himself  with 
industry  and  diligence  to  the  peculiar  du- 
ties of  his  station,  how  prosperous,  how 
peaceful,  how  happy  would  every  nation 
be  !  Population  would  be  amazingly  in- 
creased :  "  the  waste  and  desolate  places 
would  even  be  too  narrow  by  reason  of 
the  inhabitants." 

Instead  of  backbiting  and  malice,  wrath 
and  revenge,  that  Christian  Charity, 
which  thinketh  no  evil,  ever  active,  yet 
ever  humble,  ever  meek,  yet  ever  firm, 
would  universally  prevail.  We  should 
have  no  reason  to  distrust  those  with 
whom  we  were  unacquainted,  but  every 
soul  would  be  a  kindred  brother,  and  all 
helping  one  another  forward  in  the  way 
to  eternal  life. 

We  may  easily  suppose,  that  in  such  a 
state  God  will  bless  the  earth,  and  the 
labours  of  man,  with  abundant  fruitful- 
ness.  We  see  the  effect  of  Christianity 
on  Europe  even  now.  "  The  prodigious 
superiority,"  says  one,  "which  Europe 
possesses  over  Africa,  and  Asia,  is  chiefly 


wisdom  and  piety,  and  they  will  hold  | to  be  attributed  to  this  cause.     It  is  the 


their  situations  without  envy  on  one  side, 
or  pride  or  tyranny  on  the  other.  Kings 
will,  indeed,  be  fathers ;  and  subjects, 
children,  and  brethren;  living  together  in 
unity.  "  All  the  officers  will  be  peace — 
all  the  exactors  righteousness — Ephraim 
will  not  envy  Judah,  nor  Judah  vex 
Ephraim." 

How  many  things  which  now  distress 
us,  would,  in  such  a  case,  be  banished. 
'"Nation  would  no  longer  lift  up  the 
ftword  against  nation,  neither  would  men 


possession  of  a  religion  which  compre- 
hends the  seeds  of  endless  improvement ; 
which  maintains  an  incessant  struggle 
with  whatever  is  barbarous,  selfish,  and 
inhuman  ;  which,  by  unveiling  futurity, 
clothes  morality  with  the  sanction  of  a 
divine  law,  and  harmonizes  utility  and 
virtue  in  every  combination  of  events, 
and  in  every  stage  of  existence  ;  a  reli- 
gion which,  by  affording  the  most  just 
and  sublime  conceptions  of  the  Deity, 
and  of  the  moral  relations  of  man,  has 


learn  war  any  more.  Their  swords! given  birth  at  once  to  the  loftiest  specu- 
WOUld  bfl  beaten  into  ploughshares,  their  lation  and  the  most  childlike  humility, 


•peart  into  pruning  hooks,  and  everyone 
would  dwell  safely  under  his  own  vine 
and  tiL'-tree.v  What  a  blessing  to  a  place 
is  any  one  man,  whose   heart  is  filled 


uniting  the  inhabitants  of  the  globe  into 
one  family,  and  in  the  bonds  of  a  com- 
mon salvation.  It  is  this  religion  which, 
rising  upon  us  like  a  finer  sun,  has  quiek- 


with  Christian  love  ;  and  when  many,  if  ened  moral  vegetation,  and  replenished 
not  ;iH.  arc  ilms  influenced,  how  will  evil  Europe  with  talents,  virtues,  anil  exploits, 


«  every  kind  be  diminished  !  Supposing 
that  many  natural  evils,  such  as,  sickness, 
disease,  poverty,  unfruitful  seasons,  and 
thiiiL's  of  this  kind  should  Mill  continue, 

13 


which,  in  spite  of  its  physical  disadvan- 
tages, have  rendered  it  a  paradise,  the 
delight  and  wonder  of  the  woild."  'When 
Christianity  becomes  the  universal  reli- 


98 


SCRIPTURE  HELP, 


gion,  we  may  well  expect  a  universal  par- 
adise over  the  whole  earth,  the  antepast 
of  an  eternal  paradise  in  heaven. 

At  such  a  glorious  time,  let  us  con- 
ceive how  vast  will  be  human  happiness. 
Christian  joy  will  manifest  itself  in  grat- 
itude. One  continued  song  of  human 
praise  and  thanksgiving  ascending  from 
every  heart,  will  go  up  daily  as  most  ac- 
ceptable incense  unto  God.  Then  indeed 
will  be  heard,  even  upon  earth,  "  the 
voice  of  a  great  multitude,  as  the  voice 
of  many  waters,  and  as  the  voice  of 
mighty  thundering,  saying,  Allelujah,  for 
the  Lord  God  omnipotent  reigneth." 

Who,  then,  will  not  fervently  pray, 
"  Thy  kingdom  come,  thy  will  be  done, 
on  earth  as  it  is  in  heaven." 

The  Scriptures,  however,  show  us, 
Rev.  xx,  7,  &c.  that  this  happy  period 
will  at  length  expire,  and  that  Satan  will 
be  loosed  again,  for  a  little  season,  after 
which  will  come  the  general  judgment. 
In  that  day  alone,  shall  we  be  able  fully 
to  estimate  the  amazing  worth  and  im- 
portance of  the  Bible.  Against  the  wick- 
ed it  will  be  an  unexpected  witness, 
whose  testimony  will  forever  decide  their 
condition.  Its  precepts  will  show  their 
transgressions ;  its  invitations,  their  utter 
inexcusableness ;  its  threatenings,  their 
eternal  ruin.  Who  can  tell  what  it  will 
be  to  have  the  whole  sacred  volume  tes- 
tifying against  us?  But,  on  the  other 
hand,  the  Bible  changes  its  voice  towards 
the  righteous^  and  to  them  it  will  speak 
nothing  but  consolation.  It  will  show 
that  their  guilt  is  done  away  in  the  Sa- 
viour. Its  threatenings  will  not  reach 
them,  its  declarations  will  acquit  them, 
its  promises  will  secure  their  eternal  bliss. 
Let  us  farther  consider  the  particulars  of 
that  day  as  they  are  sublimely  described 
in  the  Scripture. 

In  a  moment,  in  the  twinkling  of  an 
eye,  at  the  last  trump,  the  dead  are  raised. 
— The  Son  of  man  comes  in  his  glory, 
and  all  the  holy  angels  with  him,  and  he 
sits  upon  the  throne  of  his  glory,  and  be- 
fore him  all  nations  are  gathered.  Every 
one  must  give  account  of  himself  to  God. 
O  how  can  we  now  know  what  will  then 
be  the  mind  of  our  judge?   The  Bible 


declares  it  to  us !  But  the  judge  begins 
to  divide  all  mankind  into  two  classes, 
the  wicked  to  go  away  into  everlasting 
punishment,  and  the  righteous  into  life 
eternal.  How  then,  while  we  have  time 
before  us,  can  we  ascertain  the  rule  of 
his  judgment !  The  Bible  discovers  it  to 
us  !  But,  see,  the  heavens  pass  away  with 
a  great  noise,  and  the  elements  melt  with 
fervent  heat,  the  earth  also,  and  the  works 
that  are  therein  are  burned  up — when  all 
is  giving  way,  when  the  world  is  passing 
from  under  our  feet,  on  what  can  we  fix 
oui  hopes  that  is  permanent  and  abiding. 
— "  Heaven  and  earth  shall  pass  away," 
says  Christ,  "  but  my  words  shall  not 
pass  away. — He  that  doeth  the  will  of 
God  abideth  forever.  Blessed  are  they 
that  do  his  commandments,  that  they 
may  have  right  to  the  tree  of  life,  and 
may  enter  in  through  the  gates  into  the 
city." 

We  will  conclude  with  two  observa- 
tions. 

1.  It  has  been  shown,  that  in  every 
age,  there  have  been  those  who  knew, 
loved,  and  served  their  Creator,  and  we 
have  seen  that  they  alone  will  be  eter- 
nally blessed.  There  are  such  characters 
now  living.  How  important  then  for 
ourselves  is  the  enquiry,  do  I  belong  to 
the  number  ?  No  question  is  of  greater 
consequence  to  us.  O  let  us  not  shrink 
from  it,  let  us  not  throw  it  aside,  or  put 
it  off,  but  rather  sift  it  to  the  bottom,  for 


if  we  are  wrong,  it  is  not  yet  too  late  to 
amend.  In  pursuing  this  enquiry,  no 
book  can  give  us  such  genuine  informa- 
tion as  the  word  of  God. 

2.  What  a  wonderful  book  is  the  Bi- 
ble, which  through  the  divine  blessing, 
has  effected  so  much  good  in  the  world, 
which  declares  to  us  such  awfully  im- 
portant truths,  and  which  opens  such 
prospects  before  us  ?  Let  us  be  thankful 
that  the  inestimable  treasure,  preserved 
safe  through  so  many  ages  and  so  many 
dangers,  is  still  in  our  hands;  let  us  see 
that  it  has  its  full  effect  upon  our  own 
hearts,  and  do  every  thing  we  can  to  dis- 
perse it  "  unto  all  people,  nations  and 
languages,  that  dwell  in  all  the  earth." 


PREFACE 


TO 


TREATISE  ON  PRAYER. 


The  acceptance  which  it  has  pleased  God  to  give  to  the  "  Scripture  Help,"  and 
the  testimonies  which  the  writer  has  received  of  benefit  derived  from  that  work, 
have  induced  him  to  endeavour  to  call  the  attention  of  Christians,  and  particularly 
the  young,  (for  whom  he  wishes  to  be  considered  as  especially  writing,)  to  another 
most  important  means  of  grace. 

It  seemed  also  peculiarly  needful  to  press  the  duty  of  prayer  now  ;  for  it  appears 
to  the  writer  to  be  one  of  the  dangers  of  the  present  reviving  state  of  the  Church, 
that  men  gain  knowledge  without  corresponding  feelings ;  they  are  tempted  to 
make  a  profession  of  religion,  and  talk  about  it,  while,  it  is  to  be  feared,  the  more 
retired  and  all-important  duties  of  devout  prayer,  meditation,  self-examination,  and 
reading  the  Scriptures,  are  neglected. 

He  has  felt  a  personal  advantage  in  his  former  Treatise,  from  its  imposing  on 
him  an  additional  obligation  to  the  study  of  the  Word  of  God.  He  hopes  for  a 
similar  benefit  in  the  present  publication. 

His  various  public  engagements  have  indeed  left  him  little  leisure  for  a  work  of 
such  importance;  but  it  appeared  to  him  better  to  do  good,  even  though  it  be  done 
in  an  imperfect  manner,  than  not  to  do  it  at  all. 

In  a  treatise  on  that  which  has  so  often  engaged  the  attention  of  Christian  wri- 
ters, new  sentiments  can  neither  be  desired  nor  expected.  The  direction — "ask 
for  the  old  paths,  where  is  the  good  way,  and  walk  therein,  and  you  shall  find  rest 
for  your  souls,"  is  well  applicable  here.  The  writer  willingly  availed  himself  of 
the  ideas  suggested  by  any  former  author. 

He  would,  however,  observe,  that  it  is  not  the  knowledge  of  the  duty,  but  the 
grace  of  prayer  which  is  the  great  thing  that  we  should  desire  to  attain.  He  has 
often  had  occasion,  in  the  course  of  writing  this  book,  to  feel  that  it  is  much  ea- 
sier to  know  how  to  pray,  than  really  to  pray.  The  grace  of  prayer  is  a  divine 
gift  of  far  more  importance  than  the  mere  knowledge  of  all  parts  of  this  duty,  or 
the  ability  to  perform  it  before  man. 

If  some  are  disposed  to  think,  that  lie  has  in  any  instance  set  the  standard  of  de- 
votion too  high,  Ik;  would  say,  that  he  lias  endeavoured  to  follow  the  Scriptures; 
and  though  he  feels  that  this  necessarily  often  condemns  both  himself  and  Chris- 
tians in  general,  it.  appeared  his  duty  not  to  lower  the  standard  on  that  account,  but 
rather  to  explain  it,  and  press  it  the  more,  that  the  perfection  of  the  rule  might 
lead  himself  and  his readers  more  simply  to  the  Saviour  for  pardon,  peace,  and 
strength.  Some  may,  indeed,  on  the  other  hand,  think,  that  by  not  setting  the 
Standard  high  enough,  he  has  often  proved  his  own  want  of  devotional  feeling. 
He  is  ready  here  to  submit  to  those  of  more  experience  in  the  Christian  life. 


100 


PREFACE. 


It  would  have  been  easy  to  have  enlarged  many  parts ;  but  the  object  was  to 
bring  forward  only  the  most  obvious  and  useful  observations  that  occurred. 

Though  prayer  is  that  duty  which  especially  declares  the  guilt  and  weakness  of 
man,  and  the  grace  and  power  of  God  j  yet  there  is  danger  in  pressing  any  posi- 
tive duty,  and  particularly  that  of  prayer,  lest  we  should  in  any  measure  foster  and 
encourage  that  self-righteousness  which  is  so  natural  to  the  human  mind.  The 
writer  has  endeavoured  to  guard  against  this  evil.  Without  prayer,  indeed,  no  man 
possesses  spiritual  life ;  yet  we  are  not  saved  by  our  prayers  ;  the  ability  to  pray 
is  rather  a  part  of  that  salvation  which  Jesus  Christ  has  obtained  for  us. 

It  may  be  thought  by  some,  that  parts  of  this  work  are  little  more  than  a  col- 
lection or  bringing  together  of  texts  of  Scripture.  This  will  not,  it  is  presumed, 
be  an  objection  to  the  majority  of  his  readers ;  and  it  may  be  said,  if  it  need  an  ex- 
cuse, that  the  author  felt,  that  when  he  could  quote  a  passage  of  Sciipture  in  sup- 
port of  any  sentiment,  he  then  knew  that  he  was  on  secure  ground.  The  Scrip- 
tures are  also  very  full  on  this  subject;  so  that  an  arrangement  of  those  passages 
which  relate  only  to  prayer,  would  form  no  inconsiderable  volume. 

The  congregation  attending  in  the  afternoon  at  Wheeler  Chapel,  Spital  Fields, 
will  remember  the  leading  outline  of  a  considerable  part  of  the  following  Treatise, 
as  coming  in  the  course  of  sermons  which  the  author  preached  to  them  on  the  sub- 
ject of  prayer.  He  now  affectionately  submits  to  their  attention,  in  a  more  en- 
larged state  from  the  press,  those  motives  and  directions  for  this  duty  which  he  de- 
livered to  them  from  the  pulpit. 

The  author  ventures  to  suggest  to  heads  of  families,  that  parts  of  this  work 
might  furnish  suitable  reading  for  family  instruction  on  Sundays. 

If  the  reader  should  obtain  any  benefit  from  this  work,  and  be  excited  to  pray 
more  constantly  and  devoutly,  the  writer  would  earnestly  ask  an  interest  in  those 
prayers,  that  he  himself  may  live  in  the  practice  of  that  duty  which  he  has  been 
endeavouring  to  teach  others.  May  every  reader  also  join  him  in  entreating  the 
Author  and  Giver  of  every  good  gift,  to  grant  his  blessing  to  this  attempt  to  induce 
others  to  pray  more  continually  and  more  fervently  ;  to  aim  at  living  in  abiding 
communion  with  the  Father  of  Spirits.  E.  B. 

Salisbury  Square,  Nov,  18th,  1819. 


TREATISE  ON  PRAYER. 


CHAPTER  I. 

On  the  Nature  and  the  Duty  of  Praijer. 

Men  in  general  think  it  an  honour  to 
be  admitted  into  the  company  of  those 
who  are  distinguished  by  their  rank,  their 
power,  or  their  attainments.  They  feel 
it  a  privilege  to  converse  with  a  man  of 
the  first  consequence  in  the  state,  a  man 
eminent  in  wisdom  or  knowledge,  or  the 
monarch  of  a  mighty  empire.  A  Chris- 
tian justly  reckons  it  no  small  privilege 
to  be  permitted  for  a  season,  to  associate 
with  a  person  of  peculiar  piety.  And  if, 
while  the  greatest  good  may  be  obtained 
from  a  distinguished  person,  there  be  only 
a  limited  time  in  which  we  can  go  to  him, 1 
the  importance  of  using  an  opportunity 
that  is  offered,  is  evidently  greatly  in-1 
creased.  If  we  can  say  "  now  the  way 
of  access  is  open,  but  it  will  soon  be 
closed  ;  now  you  may  hold  converse,  and 
get  intimately  acquainted  with  him ;  you 
may  obtain  all  you  want ;  you  may  se- 
cure a  lasting  interest  in  his  affections  ; 
he  has  invited  you  to  come  to  him,  and 
you  will  never  have  this  privilege  offered 
again :  surely,  no  other  argument  need 
be  urged,  to  induce  a  man  wanting  his 
help  to  go  to  him,  without  delay." 

When  the  Lord  of  Glory  dwelt  on 
earth,  we  often  read  of  the  great  multi- 
tudes who  assembled  together  and  crowd- 
ed around  him,  to  sec  and  hear  him.  On 
one  occasion,  we  find  even  a  rich  man, 
Zaceheus,  unable  to  approach  him,  and 
climbing  a  tree  to  have  a  transient  glimpse 
at  io  remarkable  a  character.  Had  we 
lived  at  that  time,  and  possessed  any 
tiling  of  our  present  knowledge,  we  should 
doubtless  have  thought  it  a  high  honour 


to  be  in  his  company,  and,  like  Mary,  sit 
at  the  feet  of  Jesus,  and  hear  his  words. 

This  privilege  was  counted  the  more 
valuable  in  seasons  of  difficulty.  When 
any  were  in  sickness,  or  danger,  and  be- 
lieved that  if  they  could  see  our  Lord 
he  would  help  them,  they  then  desired 
his  presence  with  peculiar  earnestness. 
When  Lazarus  is  dying,  then  his  sisters 
send  a  special  message  to  their  Lord. 
When  the  disciples  are  in  the  storm,  they 
awaken  him,  saying,  "  Carest  thou  not 
that  we  perish?"  When  the  people  are 
sick,  they  break  through  the  roof  of  a 
dwelling  to  come  to  him ;  or  press  through 
the  crowd  to  touch  the  hem  of  his  gar- 
ment. 

It  is  the  nature  of  prayer,  that  it  gives 
to  needy  and  sinful  men,  in  the  limited 
time  of  this  life,  every  day,  yes,  every 
hour,  this  great  privilege  of  access  to  the 
King  of  kings  and  Lord  of  lords,  to  the 
Most  High  and  the  Most  Holy,  and  this 
with  the  utmost  freedom  and  confidence  ; 
the  access  not  merely  of  a  servant  to  a 
master;  or  a  subject  to  a  king:  but  of  a 
child  to  a  tender  parent. 

Prayer  is,  then,  a  holy  intercourse  with 
God. — "It  is,"  as  the  martyr  Bradford 
expresses  it,  "a  simple,  unfeigned,  hum- 
ble, and  ardent  offering  of  the  heart  be- 
fore God,  wherein  we  cither  ask  tilings 
needful,  or  give  thanks  for  benefits  re- 
ceived." Acceptable  prayer  is  the  desire 
of  the  heart  offered  up  to  God  through 
the  influence  of  his  Spirit,  in  the  name  of 
his  Son  Jesus  Christ,  for  things  according 
to  his  will,  and  in  confidence  that  he  hears 
us  and  will  answer  us.  There  is  no  prayer 
without  the  exercise  of  holy  and  suitable 
dispositions  and  affections.*  "Tin"  true 
worshippers,"  says  our  Lord,  "shall  wor- 


I 


102 


ON  PRAYER. 


this  and  the  future  world.  Infinite  and 
glorious  are  the  subjects  of  this  holy 
communion  between  God  and  his  saints." 

Mrs.  More  observes,  "  Prayer  is  a  term 
of  great  latitude,  involving  the  whole 
compass  of  our  intercourse  with  God. 
St.  Paul  represents  it  to  include  our  ado- 
ration of  his  perfections  ;  our  acknowl- 
edgment of  the  wisdom  of  his  dispensa- 
tions, and  of  our  obligations  for  his  ben- 
efits, providential  and  spiritual  j  the 
avowal  of  our  entire  dependence  on  him, 
and  of  our  absolute  subjection  to  him ; 
the  declaration  of  our  faith  in  him  ;  the 
expression  of  our  devotedness  to  him  ; 
the  confession  of  our  own  unworthiness, 
infirmities,  and  sins ;  the  petition  for  the 
supply  of  our  wants,  and  for  the  pardon 
of  our  offences,  for  succour  in  our  dis- 
tress, for  a  blessing  on  our  undertakings, 
for  the  direction  of  our  conduct,  and  the 
success  of  our  affairs."* 

"  Prayer,"  says  the  same  writer,  "  is 
the  application  of  want  to  Him  who  only 
can  relieve  it.  It  is  the  urgency  of  pov- 
erty, the  prostration  of  humility,  the  fer- 
vency of  penitence,  the  confidence  of 
truth.  It  is  not  eloquence,  but  earnest- 
ness ;  not  the  definition  of  helplessness, 
but  the  feeling  of  it ;  not  figures  of 
speech,  but  compunction  of  soul.  It  is 
prayer.    Uniting  with  others,  in  the  most! the  "  Lord  save  us,  we  perish,"  of  drown- 


ship  the  Father  in  spirit  and  in  truth,  for 
the  Father  seeketh  such  to  worship  him." 

Prayer  is  not  the  mere  posture  of  the 
body. — A  man  may  kneel  till  he  wear 
out  the  stones ;  like  the  Mahomedans,  he 
may  put  himself  into  every  variety  of 
posture,  throw  himself  on  the  earth  and 
lie  in  the  dust;  like  Ahab,  he  may  put 
on  sackcloth  and  ashes ;  or,  like  the 
monks  of  modern  times,  kneel  till  his 
knees  become  horny,  and  yet  never  pray 
at  all. 

It  is  not  the  mere  expression  of  the 
mouth. — A  man  may  repeat  a  hundred 
times  in  a  day  that  comprehensive  and 
affecting  prayer  which  our  Lord  has 
taught  us  to  use  ;  or  he  may  say,  "  My 
soul  thirsteth  for  thee,  my  flesh  longeth 
after  thee,"  and  yet  not  offer  up  one  pray- 
er unto  God. 

It  is  not  the  mere  invention  of  the 
mind. — Many  have  a  peculiar  gift  of 
prayer  in  this  respect,  and  can  pour  out 
fluently,  perspicuously,  and  at  length,  a 
form  of  words ;  but,  both  the  mind  and 
the  tongue  may  be  thus  employed,  while 
the  heart  neither  feels  the  sentiments  ex- 
pressed, nor  longs  for  the  blessings  im- 
plored. 

Nor  is  the  mere  act  of  joining  in  fam- 
ily, social,  or  public  worship,  acceptable 


earnest  petitions,  where  your  own  heart 
is  unmoved  will  avail  you  nothing. 

All  these  things  may  be  as  the  mere 
husk  and  shell  without  the  kernel ;  the 
body  without  the  spirit.  God  expects 
the  desire  of  the  heart.  Your  devotions 
should  be  a  sacred  bond  knitting  the  soul 
unto  God,  a  holy  converse  with  him. 

Dr.  Watts  thus  expresses  himself  on 
this  subject : — "  When  a  holy  soul  comes 
before  God,  he  has  much  more  to  say 
than  merely  to  beg.  He  tells  his  God 
what  a  sense  he  has  of  the  divine  attri- 
butes ;  and  what  high  esteem  he  pays  to 
his  majesty,  his  wisdom,  his  power  and 
his  mercy.  He  talks  with  him  about  the 
works  of  creation,  and  stands  wrapt  up 
in  wonder.  He  talks  about  the  grace 
and  mystery  of  redemption,  and  is  yet 
more  filled  with  admiration  and  joy.  He 
talks  of  all  the  affairs  of  nature,  grace, 
and  glory.  He  speaks  of  his  works  of 
providence,  of  love,  and  vengeance,  in 


ing  Peter ;  the  cry  of  faith  to  the  ear  of 
mercy."* 

This  is  acceptable  prayer.  But  how 
often  are  our  devotions  a  mere  form  to 
satisfy  our  conscience  ?  We  know  it  is 
our  duty  to  pray ;  we  know  that  none 
go  to  heaven  but  men  of  prayer ;  we 
have  been  taught  to  pray  in  our  youth, 
and  therefore  we  go  through  the  out- 
ward form  ;  but  is  it  not  too  often  without 
the  inward  motion  and  desire  of  the 
heart  towards  God  ?  Let  us  remember, 
that  the  mere  form  is  not  only  unprofita- 
ble to  the  soul,  but  brings  guilt  upon  it ; 
and  when  trusted  in,  is  a  dangerous  de- 
lusion. It  may  gain  us  a  religious  name 
in  the  world  ;  it  may  pacify  an  alarming 
conscience  for  the  moment ;  but  it  gains 
nothing  fiom  God.  Our  Lord  says, 
"  This  people  draweth  nigh  unto  me  with 
their  mouth,  and  honouretlf  me  with 


*  Sec  Essay  on  St.  Paul,  vol.  ii,  p.  227. 


ON  PRAYER. 


103 


their  lips,  but  their  heart  is  far  from 
me  and  what  follows  ? — u  in  vain  do 
they  worship  me.1' 

From  this  description  of  the  nature  of 
prayer,  it  must  be  obvious,  that  with  the 
gift  of  "  the  spirit  of  grace  and  supplica- 
tions," two  things  are  essentially  neces- 
sary to  enable  us  really  to  pray. 

1.  The  knowledge  of  our  wants. — As 
the  needy  only  will  stoop  to  ask  for  alms, 
so  a  real,  deep,  and  abiding  sense  of  our 
indigence  is  the  first  spring  of  a  true 
and  earnest  desire  to  obtain  help  from 
God.  The  prodigal  son  thought  not  of 
returning  to  his  father  till  reduced  to 
wretchedness  and  misery.  When  David 
says,  "  1  am  poor  and  needy,"  he  then 
earnestly  prays,  "  Make  haste  unto  me, 
O  God,  thou  art  my  help  and  my  deliv- 
erer." While  we  think  we  can  help  our- 
selves, and  get  through  our  difficulties 
by  our  own  means,  we  are  little  disposed 
to  pray  to  God.  The  Laodicean  Church 
could  not  be  much  in  the  spirit  of  real 
prayer,  however  it  might  abound  in  the 
outward  form,  when  our  Lord  had  to  say 
of  it,  u  Thou  sayest,  I  am  rich,  and  in- 
creased with  goods,  and  have  need  of 
nothing,  and  knowest  not  that  thou  art 
wretched,  and  miserable,  and  poor,  and 
blind,  and  naked."  Come  to  the  throne 
of  grace  to  get,  and  not  to  give.  Bring 
your  wants,  and  not  your  fulness.  And 
if  you  have  no  feeling  of  your  spiritual 
poverty  and  necessity,  let  your  first  pray- 
er be  for  this  feeling. 

2.  Faith  in  the  being-  and  goodness 
of  God.  The  prodigal  thought  on  his 
father's  riches  and  bounty,  and  returned 

i  10  him.  "  He  that  cometh  to  God  must 
believe  that  he  is,  and  that  he  is  the  re- 
wanler  of  them  that  diligently  seek  him." 
He  who  has  not  a  scriptural  knowledge 
of  God,  or  who  thinks  him  a  hard  and 
austere  master,  will  never  feel  disposed 
rightly  to  approach  him.  It  is  faith,  the 
gift  of  God,  realizing  the  views  given  us 
in  the  Bible  of  the  immensity,  power, 
wisdom,  all-sufliciency  and  goodness  of 
God,  of  his  being  ever  present,  and  of 
the  way  of  access  by  Jesus  Christ,  which 
excites  the  heart  to  draw  near  to  him  in 
full  confidence  that  he  hears  us,  and  loves 
us,  and  will  help  us.  And  what  duty 
can  be  more  delightful  than  thus  to  come 


to  God  as  an  almighty,  compassionate, 
and  reconciled  Father  in  Christ  Jesus,  in 
the  full  conviction  that  he  loves  us,  and, 
because  he  loves  us,  win  deny  us  nothing 
that  is  for  our  good  ? 

The  nature  of  prayer  is,  however,  bet- 
ter known  by  experience  than  by  any 
description.  One  who  had  just  begun  to 
be  in  earnest  about  religion  said,  "  I  was 
most  affected  with  the  difference  which  I 
found  in  my  prayers.  I  had  never 
thought  of  doing  any  thing  more  than 
outwardly  repeating  a  form  ;  but  I  was 
surprised  to  find  how  God  enabled  me  in 
my  private  devotions,  earnestly  to  ask, 
in  the  name  of  his  Son,  those  mercies 
which  I  needed,  and  really  to  desire  those 
things,  which  I  had  before  only  formally 
expressed." 

Many  arguments  might  be  urged  to 
show  the  duty  of  prayer :  but  we  will 
confine  ourselves  to  some  plain  ones. 

Prayer  is  a  natural  and  reasonable 
act  for  human  beings.  The  first  feeling 
of  the  mind,  and  the  natural  expression 
of  that  feeling  in  any  sudden  and  alarm- 
ing emergency  and  distress,  is  an  act  of 
prayer  to  God.  Jonah  i,  5,  6.  It '  is 
natural  and  reasonable,  for  man  is  not 
an  independent  being  ;  he  is  created  by 
another,  and  he  is  altogether  dependent 
on  his  Creator.  It  is  our  truest  wisdom 
to  know,  and  our  best  interest  to  act  upon 
this  truth.  It  is  our  highest  happiness 
to  delight  in  him,  by  whose  skill,  power, 
and  love,  we  have  every  faculty  given, 
and  continued  to  us.  Prayer  is  the  sim- 
plest and  plainest  expression  of  depend- 
ence, and  the  most  obvious  way  of  ob- 
taining help  from  God  our  Creator. — 
Hence  men  in  all  ages  and  in  all  nations, 
have  in  one  way  or  other  offered  up 
prayer. 

Prayer  is  an  act  of  homage,  justly  due 
from  us  to  the  great  Governor  of  all. 
We  thereby  adore  him,  who  only  has  a 
right  to  our  adoration.  It  is  a  special 
part  of  that  honour  and  service  to  which 
lie  has  every  possible  claim.  He  ought 
to  be  acknowledged  as  the  Author  and 
Giver  of  every  good  gift.  Thereby  wc 
glorify  his  wisdom,  as  knowing  all  things, 
his  power,  as  able  to  extricate  us  from 
every  difficulty,  his  goodness,  as  willing 
to  assist  us,  his  all-sufficiency,  to  meet 


104 


ON  PRAYER. 


every  want,  his  mercy,  as  pitying  our 
misery,  and  his  forbearance,  in  pardon- 
ing all  our  sins.  In  short,  what  attribute 
of  God  does  not  prayer  acknowledge  and 
honour,  and  how  manifestly  does  it  tend 
to  maintain  a  constant,  and  lively,  and 
general  impression  of  his  supreme  ex- 
cellence and  glory. 

God  has  expressly  commanded  us  to 
pray  to  him.  Our  Lord  says,  "  Ask  and 
it  shall  be  given  you."  He  declares, 
"  men  ought  always  to  pray,  and  not  to 
faint."  St.  Paul  also  exhorts,  "I  will 
therefore  that  men  pray  every  where, 
lifting  up  holy  hands.  Testimonies  to 
this  effect  might  be  multiplied.  The 
great  God,  then,  that  made  heaven  and 
earth,  and  before  whom  you  must  stand 
in  Judgment,  plainly  requires  you  to 
worship  him. 

The  relations  by  which  God  has  re- 
vealed himself  to  us,  shoio  this  duty.  He 
is  a  Father,  and  gives  us  "  the  spirit  of 
adoption,  to  cry,  Abba,  Father."  Chil- 
dren should -«at  go  to  their  father  to  ask 
of  him  a  supply  of  their  wants,  and  to 
tell  him  all  that  they  feel  and  enjoy. 
Jesus  Christ  is  the  way  of  access  to  God ; 
a  Mediator  to  interpose  in  our  behalf,  and 
a  High  Priest  and  Intercessor  to  offer  up 
our  supplications :  the  Holy  Spirit  also 
assists  our  prayers,  making  intercession 
for  us.  These  relations  are  specially  re- 
vealed for  our  use,  and  are  mainly  im- 
portant with  reference  to  prayer.  A 
peculiar  title  therefore  given  to  God  is, 
"  O  Thou  that  hearest  prayer." 

There  are  severe  threatenings  against 
those  who  neglect  this  duty.  The  Psalm- 
ist says,  "  Pour  out  thy  wrath  upon  the 
kingdoms  that  have  not  called  upon  thy 
name."  Daniel  (ix,  13,  14,)  ascribes  the 
evil  that  came  on  the  Jews  to  their  neg- 
lect of  prayer.  Those  were  to  be  cut 
off,  £C  who  turned  back  from  the  Lord, 
and  those  that  have  not  sought  the  Lord." 
It  is  the  character  given  of  the  wicked, 
"  who  are  far  from  God,"  that  they  "  call 
not  upon  the  Lord ;"  and  of  the  hypo- 
crite, that  "  lie  will  not  always  call  upon 
God."  He  may,  perhaps,  in  a  time  of 
trouble,  seek  God's  help  j  but  he  neglects 
it  as  his  daily  duty. 

The  duty  of  prayer  may  be  farther 
proved  from  the  practice  of  holy  persons. 


-\ I  need  not  do  more  than  enumerate  those 

-  of  old.  Abraham,  Gen.  xviii,  22 — 32;  xxi, 
s  33  ;  Isaac,  Gen.  xxiv,  63  ;  Jacob,  Gen. 
I  xxxii,  24,  28  ;  Hosea,  xii,  3,  4;  Moses, 
1  Exod.  xxxiv,  28 ;  Jabez,  1  Chron.  iv,  10  ; 
I  David,  Ps.lv,  16,17;  Elijah,  James  v,  17; 

-  Daniel,  ch.  vi,  10;   Paul,  Acts  ix,  11; 
Rom.  i,  9  ;  Eph.  i,  15,  16  ;  Phil,  i,  3,  4; 

>  2  Tim.  i,  3  ;  Peter,  Acts  x,  9 ;  with  many 
[  others  :  or  those  holy  women,  Rebecca, 
,  Gen.  xxv,  22  ;  Hannah,  1  Sam.  i,  13,  14  ; 

>  Anna,  Luke  ii,  38 ;  and  others  to  show 
I  that  they  lived  in  prayer.     And  why  is 
,  their  devotion  recorded?   not  for  their 
i  glory,  but  as  examples  for  us.    The  man 
i  of  much  prayer  resembles  those  Patri- 
archs of  old,  who  "  walked  with  God," 
and  has  something  of  their  privileges,  to 
whom  God  manifested  himself  in  the 
flesh,  and  with  whom  he  conversed  on 
earth.    Not  to  dwell  on  these,  let  us  look 

i  to  our  Lord  himself,  whose  example  is 
*  especially  set  before  us  to  be  followed. 
Few  parts  of  his  character  are  more 
plainly  exhibited,  than  his  constant  re- 
gard of  this  duty.  The  reader  is  referred 
to  the  following  passages :  Matt.  xiv.  23 ; 
Mark  i,  35 ;  vi,  46  ;  Luke  v,  16,  26 ;  vi, 
12 ;  xxii,  39—45  ;  Heb.  v,  7 ;  vii,  25. 

Prayer  is  also  an  indispensable  means 
to  be  used  in  order  to  obtain  spiritual 
blessings.  The  good  things  of  this  life 
are  given  indeed  indiscriminately  to  good 
or  bad  men:  God  thus  showing  how  lit- 
tle value  we  ought  to  set  on  those  things 
which  the  wicked  often  abundantly  pos- 
sess. But  grace  and  pardon,  mercy  and 
salvation,  are  promised  expressly  to  those 
who  pray.  <k  If  thou  shalt  pray  unto 
God,  he  shall  be  favourable  unto  thee." 
"  Thou,  Lord,  art  good,  and  ready  to  for- 
give, and  plenteous  in  mercy  unto  all 
that  call  upon  thee."  No  excellencies 
can  compensate  for  the  want  of  prayer. 
In  fact,  it  lies  at  the  root  of  the  real  ben- 
efit of  all  the  other  gifts  of  God  to  man. 

But  religion  is  in  a  low  state  in  the 
heart  of  that  man  on  whom  prayer  must 
be  urged  as  a  duty.  It  ought  ever  to  be 
considered  as  the  greatest  of  all  mercies 
that  we  are  permitted  to  pray  to  God, 
and  assured  that  "  every  one  that  asketh 
receiveth."  We  shall,  therefore,  in  the 
following  chapter,  consider  prayer  rather 
as  a  privilege  than  as  a  duty. 


ON  PRAYER. 


105 


CHAPTER  Ih 

The  Privilege  of  Prayer. 

"  The  true  happiness  of  every  Chris- 
tian," says  Bishop  Wilkins,  "  does  prop- 
erly consist  in  his  spiritual  communion 
with  God."  Prayer  is,  then,  a  necessary 
part  of  the  Christian's  happiness,  for  it 
brings  him  into  the  presence  of  God,  and 
is  the  most  direct  act  of  communion  with 
him. 

Every  one  that  prays  aright,  can  adopt 
David's  expression,  "  It  is  good  for  me 
to  draw  near  to  God."  It  is  pleasant,  it 
is  honourable,  it  is  advantageous.  If  I 
have  riches,  they  may  or  may  not  be 
good  for  me.  If  I  have  human  knowl- 
edge, power,  eloquence,  talent,  and  earth- 
ly glory,  or  any  of  the  good  things  of 
this  life,  they  may  or  may  not  be  good 
for  me  :  but  if  I  have  the  grace  of  prayer, 
the  heart  to  draw  near  to  God,  it  is  un- 
mixed, unqualified  good.  It  is  certainly 
and  unquestionably  good  for  me. 

Consider  some  of  the  advantages  of 
prayer. 

Prayer  is  the  means  which  God  has 
appointed  for  you  to  obtain  every  good, 
and  escape  every  evil. — It  has  pleased 
him  to  appoint  this  means  for  various, 
wise,  and  holy  pui  poses  ;  and  especially 
that  we  may  acknowledge  and  glorify 
his  attributes  ;  that  we  may  see  our  de- 
pendence on  him,  and  prove  our  obedi- 
ence to  him.  There  is  no  evil  that  you 
may  now  suffer,  or  that  you  may  expect 
to  suffer,  which  prayer  is  not  the  ap- 
pointed means  to  alleviate  or  avert.  Our 
Lord  declared,  "Ask,  and  it  shall  be 
given  unto  you  ;  seek,  and  ye  shall  find; 
knock,  and  it  shall  be  opened  unto  ymi." 
Greater  blessings  than  we  can  think  of 
may  thus  be  obtained.  l'  Call  upon  me, 
and  I  will  answer  thee,  and  will  show 
thee  great  and  mighty  things  which  thou 
knowest  not.  Thus  saith  the  Lord,  the 
God  of  Israel !" 

We  are  certain  of  obtaining  what  ire 
ask  in  faith,  according  to  (ic,dhs  will. — 
The  numerous  promises  made  to  faithful 
prayer  fully  confirm  this  remark.  He 
"  is  able  to  do  exceeding  abundantly 
above  all  that  we  can  ask  or  think."  You 
may  labour  for  riches,  and  lay  by  money 

14 


year  after  year,  and  after  every  care  your 
money  may  be  lost,  and  you  die  poor  ;  or 
it  may  bring  you  trouble  and  sorrow, 
rather  than  any  advantage.  You  may 
pursue  the  pleasures  or  favour  of  the 
world,  and  live  miseiable  and  die  des- 
pised. But  if  you  seek  the  blessings  of 
God  in  fervent  prayer,  you  cannot  be  dis- 
appointed. This  has  been  the  testimony 
of  every  servant  of  God  from  the  begin- 
ning. How  differently  men  reason  about 
earthly  and  spiritual  things.  If  a  great, 
and  faithful,  and  gracious  monarch  were 
to  promise  riches,  pleasures,  or  honours, 
to  those  who  come  to  him,  his  court 
would  soon  be  crowded  ;  men  would  anx- 
iously ask,  "  what  has  he  promised  1  how 
may  I  go  to  him  ?"  But  God  himself 
has  earnestly  invited  us  to  come  to  him, 
has  promised  to  supply  all  our  wants, 
and  to  give  us  durable  riches  and  right- 
eousness. It  is  the  solemn  declaration 
of  Jesus  Christ  to  his  disciples,  "  Verily, 
verily,  I  say  unto  you,  whatsoever  ye 
shall  ask  the  Father  in  my  name,  he  will 
give  it  you ;  ask  and  ye  shall  receive, 
that  your  joy  may  be  full."  You  may 
not  indeed  obtain  the  first  time  you  ask ; 
the  promise  gives  no  assurance  that  you 
shall.  St.  Paul  had  "  a  thorn  in  the 
flesh,"  and  besought  the  Lord  thrice,  or 
frequently,  before  he  was  heard.  You 
may  not -obtain  the  very  thing  which  you 
ask;  but  asking  aright,  you  will  obtain 
that  which  will  fully  satisfy  the  spiritual 
mind.  St.  Paul's  thorn  in  the  flesh  was 
not  removed,  but  he  was  enabled  to  take 
pleasure  in  his  infirmities.  No  prayers 
offered  up  aright  will  ever  be  made  in 
vain. 

The  privilege  of  prayer  was  puj-chasrd 
for  ns  at  the  costly  price  of  the  blood  of 
Jcsi/s  Christ,  and  therefore  we  may  ea- 
sily imagine  what  a  great  and  vast  ad- 
vantage it  must  be,  and  how  excellent  is 
that  liberty  of  access  unto  God  which 
was  thus  obtained.  Souls  now  in  eter- 
nal ruin  are  not  privileged  to  pray. 
They  have  irrevocably  lost  this  good. 
The  fallen  angels  have  no  way  of  access 
to  God.  Jesus  "  took  not  on  him  the  na- 
ture of  angels."  Shall  we  then  slight  or 
despise  the  distinguishing  privilege  of 
our  present  life ? 

Prayer  is  a  satisfactory  evidence  of 


# 

ON  PRAYER. 


106 

our  having  obtained  the  saving  gracel 
of  God.  "  Because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  our 
hearts,  whereby  we  cry,  Abba,  Father." 
It  is  the  breath  of  the  spiritual  life  in 
the  soul.  Whatever  has  life  must 
breathe  ;  and  if  the  life  be  strong,  it  will 
breathe  freely.  If  prayer  be  faint,  weak, 
and  disordered,  the  person  is  not  in  full 
life  and  health ;  if  there  be  no  prayer, 
there  is  no  spiritual  life  at  all ;  the  first 
mark  of  it  is,  "  Behold,  he  prayeth:"  and 
the  last  account  of  one  is  his  prayer, 
"  Lord  Jesus  receive  my  spirit."  It  is  to 
the  spiritual  Church  the  promise  belongs 
— "  I  will  pour  upon  the  house  of  David, 
and  the  inhabitants  of  Jerusalem,  the 
spirit  of  grace  and  of  supplication."  If 
you  have  a  fervent  spirit  of  prayer,  you 
have  a  sure  evidence  of  being  born  again  ; 
of  the  life  of  God  begun  in  your  soul. 
When  you  can  feel  with  David,  "  my  soul 
thirsteth  for  thee,  my  flesh  longeth  for 
thee,  in  a  dry  and  thirsty  land,  to  see  thy 
power  and  thy  glory,  so  as  I  have  seen 
thee  in  the  sanctuary :"  then  you  may 
also  say  with  humble  yet  believing  confi- 
dence, "  O  God,  thou  art  my  God." 

Prayer  gains  for  us  spiritual  strength. 
— It  is  that  singular  duty  in  which  every 
grace  is  exercised,  every  sin  opposed,  ev- 
ery blessing  obtained,  the  whole  soul  re- 
vived, strengthened,  and  invigorated  for 
the  Christian  race.  Just  in  proportion 
to  your  prayers,  so  is  your  holiness,  so  is 
your  usefulness.  The  praying  Christian 
is  the  strong,  the  thriving  Christian, 
"  strong  in  the  Lord  and  in  the  power  of 
his  might."  As  the  naturally  weak  ivy, 
which,  if  it  had  no  support,  would  only 
grovel  on  the  earth,  by  adhering  to  some 
neighbouring  tree,  or  building,  and  en- 
twining itself  about  it,  thus  grows  and 
flourishes,  and  rises  higher  and  higher ; 
and  the  more  the  winds  blow  and  the 
tempests  beat  against  it,  the  closer  it  ad- 
heres, and  the  nearer  it  clings,  and  the 
faster  its  fibres  embrace  that  which  sup- 
ports it,  and  it  remains  uninjured  :  just 
so  the  Christian  naturally  weak,  by 
prayer  connects  himself  with  the  Al- 
mighty ;  and  the  more  dangers  and  diffi- 
culties beset  him,  the  more  closely  they 
unite  him  to  his  God  ;  he  reaches  tow- 
ards, and  leans  upon,  and  clings  to  him, 


land  is  strengthened  with  divine  strength. 
High  is  the  privilege  of  prayer,  which 
turns  our  very  wants  to  our  advantage, 
leading  us  by  them  into  a  constant  inter- 
course with  God,  and  keeping  us  in  a 
spiritual  and  heavenly  state  of  mind. 

By  prayer  we  obtain  true  peace  of 
mind,  that  peace  to  which  those  who 
never  pray  are  utter  strangers. — This 
peace  is  a  calm  and  entire  resting  upon 
God  for  the  supply  of  every  necessity,  of 
body  and  soul,  for  time  and  for  eternity. 
It  is  a  casting  all  our  burden,  whatever  it 
be,  upon  a  kind,  compassionate,  Almighty 
friend,  who  willingly  sustains  it,  and  re- 
lieves and  comforts  us.  "  Casting  all 
your  care  on  him,  for  he  careth  for  you." 
Let  the  Christian  follow  the  Apostle's 
direction,  " Be  careful  for  nothing;  but 
in  every  thing,  by  prayer  and  supplica- 
tion with  thanksgiving,  let  your  requests 
be  made  known  unto  God,"  and  he  may 
fully  expect  the  effect  which  the  Apostle 
describes — "  and  the  peace  of  God.  which 
passeth  all  understanding,  shall  keep  your 
hearts  and  minds,  through  Christ  Jesus." 
How  calm  and  composed  may  he  be, 
amid  all  the  storms  and  distractions  of 
this  world,  who  has  daily  and  hourly 
communion  with  the  Creator,  Ruler,  and 
Preserver  of  all  things  !  The  Christian 
falls  below  his  true  happiness  in  this  life, 
if  he  does  not  enjoy  constant  peace  of 
mind.  "  Thou  wilt  keep  him  in  perfect 
peace  whose  mind  is  stayed  on  thee,  be- 
cause he  trusteth  in  thee." 

Prayer  is  especially  advantageous  in 
the  time  of  trouble. — Even  those  who 
neglect  God  altogether  at  other  times,  are 
often  then  compelled  to  apply  to  him, 
and  even  in  such  a  case  he  has  heard  and 
accepted  them.  But  with  a  peculiarly 
filial  confidence  may  those  approach  unto 
him,  when  they  are  in  trouble,  whose 
habit  of  mind,  whose  continual  practice, 
whose  whole  life,  is  a  drawing  near  to 
God.  The  command  and  the  promise  be- 
long to  them,  "Call  upon  me  in  the  day  of 
trouble,  I  will  deliver  thee,  and  thou  shalt 
glorify  rrfe."  Indeed,  what  Christian  has 
not  found  in  his  own  experience,  the 
truth  of  the  declaration,  "  God  is  our  lef- 
uge  and  strength,  a  very  present  help  in 
trouble."  When  no  other  ear  could  hoar 
but  his,  no  other  arm  save,  no  other  pow- 


* 


ON  PRAYER. 


er  relieve  or  help  ;  when  we  were  desti- 
tute and  almost  in  despair,  then  his  ear 
heard,  and  through  his  mercy  we  were 
delivered.  Prayer,  like  the  precious 
metal,  comes  most  pure  from  the  heated 
furnace.  Are  you  depressed  under  your 
guilt,  your  weakness,  your  ignorance,  or 
your  ingratitude  %  You  may  spread  your 
distress,  as  Hezekiah  did  his  letter,  be- 
fore God,  and  you  need  not  fear  but  that 
God  will  help  you  :  and  what  a  comfort 
it  is  that  we  can  never  come  unseasona- 
bly to  him.  A  great  man  or  a  friend 
may  be  so  circumstanced  that  we  cannot 
interrupt  him,  or  he  will  soon  be  wearied 
by  repeated  application,  or  he  may  be  so 
far  off  that  we  cannot  get  at  him ;  but 
our  God  is  ever  nigh  unto  us — he  is  al- 
ways with  us;  "a  very  present  help  in 
trouble."  Other  friends,  if  willing,  may 
not  be  able  to  help  us — but  he  has  both 
the  will  and  the  power  to  give  the  great- 
est blessings.  "Even  our  guilt,  when 
confessed,  becomes  a  plea  for  relief;  and 
the  worst  condition  that  can  be,  the 
strongest  reason  to  pray  ;  all  that  is  given, 
being  given,  not  for  our  merits,  but  for 
Christ's  sake."  The  following  affecting 
anecdote  is  told  us  of  a  poor  negro  wo- 
man. She  was  a  poor  slave  in  the  West 
Indies,  and  was  forbidden  by  her  master 
to  attend  public  worship,  and  threatened 
with  severe  punishment  if  she  did  go : 
the  only  reply  she  made,  was,  "  I  must 
tell  the  Lord  that ;"  a  reply  that  so  af- 
fected her  owner,  that  he  no  longer  re- 
fused her  liberty  to  go.  What  a  view 
does  this  give  us  of  the  blessedness  of 
prayer,  that  a  poor  and  friendless  outcast 
may  thereby  obtain  the  aid  of  the  great 
Governor  of  the  universe  ! 

In  prayer  we  enjoy  the  presences' of 
God. — "Draw  nigh  to  God,"  says  St. 
James,  "  and  he  will  draw  nigh  to  you." 
The  devout  soul,  having  found  in  the  sol- 
itude of  the  closet  the  presence  of  God, 
is  glad  to  withdraw  itself  from  the  dis- 
traction of  the  world,  and  retire  to  hold 
converse  wjjh  him  in  secret.  "As  the 
hart  panteth  after  the  water  brooks,  so 
pantcth  Tiff  soul  after  thee,  O  God. 
When  shall  I  come  and  appear  before 
God  ?"  The  Saviour  assured  his  disci- 
ples, "  he  that  loveth  me  shall  be  loved  of 
my  Father,  and  I  will  love  him,  and  will! 


107 

manifest  myself  to  him."  There  is  an 
experience,  therefore,  of  this  presence, 
into  which  only  those  who  love  Christ 
can  enter.  Jeremiah  seems  to  feel  the 
the  loss  of  it,  when  in  so  affecting  a  way, 
he  exclaims,  "  O  thou  hope  of  Israel, 
thou  Saviour  thereof  in  time  of  trouble, 
why  shouldst  thou  be  as  a  stranger  in 
the  land,  and  as  a  wayfaring  man  that 
turneth  aside  to  tarry  for  a  night  ?" 

Prayer  prepares  us  for  the  enjoyment 
of  God  hereafter. — He  who  has  had  this 
heavenly  intercourse  on  earth,  and  has 
here  been  able  to  say  "  truly  our  fellow- 
ship is  with  the  Father  and  with  his  Son 
Jesus  Christ,"  is  prepared  to  enter  into 
the  blissful  society  above.  God  is  not  a 
stranger  to  him,  he  has  long  known  him  ; 
his  Saviour  is  his  tried  and  constant  friend. 
And  just  as  a  man  who  has  been  contin- 
ually experiencing  the  bounty  and  good- 
ness of  a  friend  whom  he  has  never  seen, 
will  rejoice  in  beholding  his  face,  so  it 
will  be  to  the  devout  believer.  He  will 
enter  heaven  with  the  conviction,  "  In 
thy  presence  is  fulness  of  joy." 

The  devout  believer  then,  is  the  only  tru- 
ly happy  man.  What  a  delightful  life  does 
he  live,  whose  prayers  afford  him  constant 
communion  with  God  !  No  fears  and  anx- 
ieties about  future  things  need  distract 
him,  nor  present  difficulties  and  burdens 
weigh  him  down.  He  may  calmly,  stea- 
dily, and  cheerfully  pass  through  all  the 
varieties  of  this  life,  living  in  the  most 
exalted  and  yet  endearing  friendship  with 
his  Maker,  having  a  constant  support,  and 
a  hidden  but  solid  joy  from  intercourse 
with  him,  possessing  an  ample  resource 
in  every  circumstance  here  below,  and  an 
assured  expectation  of  everlasting  felicity 
with  Him  at  whose  right  hand  "there  are 
pleasures  for  evermore."  Let  the  happi- 
ness of  the  life  of  devotion  induce  you 
diligently  to  seek  divine  grace,  to  enable 
you  to  say  with  David,  "  I  give  myself 
unto  prayer." 

These  and  many  other  things  which 
might  be  mentioned,  aro  the  advantages 
of  prayer.  But  men  err  in  two  ways 
concerning  this  privilege:  some  wholly 
neglect  their  prayers,  and  some  trust  in 
them. 

Some  neglect  prayer,  and  this  on  va- 
rious grounds.    They  say,  God  knows 


108 


ON  PRAYER. 


what  I  want  without  my  asking,  and  he 
is  too  wise  and  too  good  to  need  my  in- 
formation in  order  to  relieve  me.  This 
should  be  an  argument  to  raise  your  faith 
and  hope,  and  not  to  hinder  your  prayers. 
God  is  indeed  wise,  infinitely  wise  ;  and, 
being  so  wise,  he  has  in  his  word  direct- 
ed you  to  make  known  your  wants  unto 
him  by  prayer.  His  knowledge  is  one 
reason  why  you  should  pray  to  him,  and 
his  goodness  another,  why  you  may 
confidently  apply  to  him.  Will  you  pre- 
tend to  be  wiser  than  he  is  ?  Whatever 
his  design  may  be  in  it,  your  duty  is  clear 
— to  obey  his  will.  He  knows  when  you 
will  die,  and  might  support  you  without 
food,  and  yet  you  daily  eat.  Remember 
that  "  it  may  be  agreeable  to  perfect  wis- 
dom, to  grant  that  to  our  prayers  which 
it  would  not  have  been  agreeable  to  the 
same  wisdom  to  have  given  us  without 
praying  for."  What  if  prayer  be  his  plan 
for  making  you  humble,  dependent,  de- 
vout, believing,  and  thankful  ?  In  short, 
for  impressing  you  with  a  sense  and  feel- 
ing of  your  wants,  and  for  bringing  you 
to  a  proper  state  of  mind  to  receive  his 
blessing  ?  But  whatever  his  design  may 
be,  it  is  your  highest  wisdom  and  inter- 
est to  follow  his  directions. 

A  similar  objection  is,  that  God  is  un- 
changeable, and  prayer  will  not  alter 
nor  reverse  his  purposes. — We  do  not 
say  that  prayer  really  changes  the  pur- 
pose of  God,  though  it  may  be  sometimes 
so  expressed  in  condescension  to  our  in- 
firmities :  but  we  say  his  course  of  deal- 
ing is  quite  different  with  those  who  pray, 
and  those  who  do  not.  We  may  think, 
indeed,  that  we  are  drawing  God  nearer 
to  us,  when  we  in  truth  draw  nearer  to 
him,  as  a  person  with  a  boat-hook  which 
he  fixes  to  the  shore  is  ready,  to  think 
when  he  draws  the  boat,  that  he  is  mov- 
ing the  land  towards  him,  when  in  fact 
he  himself  is  coming  nearer  the  land. 
But  you  quite  mistake  the  true  design  of 
this  perfection  of  God,  if  you  thiuk  it 
should  keep  you  from  praying.  The  un- 
changeableness  of  God,  so  far  from  being 
an  argument  against  prayer,  is  the  rea- 
son why  you  should  pray,  and  secure  to 
yourself  the  fulfillment  of  his  promises 
What  are  the  purposes  of  God  ?  are  they 
known  or  secret  ?  If  known,  as  if  he  has 


threatened  judgment,  prayer  may  avert 
it.  Look  at  the  example  of  Nineveh,  and 
see  the  effect  of  the  Ninevites  humbling 
themselves  before  God,  though  God  had 
threatened,  "  Yet  forty  days,  and  Nine- 
veh shall  be  destroyed."  Prayer  arrests 
the  judgment.  Or,  if  he  has  made  prom- 
ises, it  is  still  our  duty  to  pray  that  they 
may  be  accomplished.  When  Daniel 
knew  that  the  return  of  the  Jews  at  a 
certain  time  was  decreed  of  God,  it  only 
stirred  him  up  to  pray  more  earnestly 
for  the  blessing.  You  cannot  tell  what 
the  secret  purposes  of  God  are  ;  but  you 
know  that  God  has  appointed  prayer  as 
the  means  of  obtaining  good  and  averting 
evil.  If  you  neglect  the  means  which 
he  has  directed  you  to  use,  you  have  no 
reason  to  expect  the  blessing  which  you 
desire:  but  if  you  are  induced  by  his 
grace  to  use  the  means,  it  is  a  good  sign 
that  you  are  likely  to  obtain  the  desired 
end.  Remember,  then,  that  though  there 
be  "  no  variableness  nor  shadow  of  turn- 
ing" with  him,  yet  the  means  are  ordain- 
ed as  well  as  the  effect,  and  pray  to  gain 
that  which  God  ordains  to  be  obtained 
by  prayer.  Jesus  Christ  himself  prayed, 
and  commanded  you  to  pray  ;  and  an  ex- 
cuse drawn  from  the  unchangeableness 
of  God  will  never  avail  you  in  answer  to 
a  plain  command,  sanctioned  by  such  an 
example,  and  especially  when  there  are 
such  great  and  evident  advantages  in  ob- 
taining your  desires  through  prayer. 

Others  say,  I  cannot  pray.  Indeed  you 
cannot  of  yourself,  and  this  is  your  guilt 
and  your  sin  ;  but  you  may  pray  by  the 
help  of  God,  and  I  purpose  to  show  how 
t;  to  them  that  have  no  might  God  increas- 
eth  strength."  But  have  you  ever  tried 
to  pray  ?  have  you  ever  asked  God  to  en- 
able you  to  pray  ?  Many  children,  when 
a  hard  lesson  is  given  them,  say  to  their 
teachers;  I  cannot  learn  it ;  yet  by  trying, 
and  attending  to  the  instructions  they  re- 
ceive, the  hardest  lessons  are  mastered. 
So  it  will  be  with  you  .as  to  prayer. 
Only  try,  remembering  that  God  accepts 
the  willing  mind.  The  greatest  obstacle 
is  not  want  of  ability,  but  want  of  will. 
I  know  that  the  poor  often  say,  I  have  no 
book  learning,  and  therefore  cannot  pray. 
And  some  are  ignorant  enough  to  sup- 
pose that  only  ministers  of  religion  need 


ON  PRAYER. 


109 


pray.  Had  you  no  personal  wants,  then  in- 
deed you  might  more  plausibly  thus  reason . 
But  prayer  must  be  the  act  of  your  own 
mind,  of  yourself  individually.  God  re- 
quires you  to  pray.  The  prayer  of  youi 
minister,  your  relatives  and  friends,  does 
not  make  your  own  prayer  unnecessary. 
Their  prayers  may  be  of  use  in  obtaining 
for  you  grace  to  seek  God  more  earnestly  ; 
but  you  cannot  expect  to  obtain  his  mer- 
cy and  blessing,  unless  you  yourself  un- 
feignedly  apply  to  the  throne  of  grace. 
And  as  to  ability  to  pray,  it  is  a  deep  sense 
of  your  necessities  that  forms  the  great 
qualification  for  real  prayer.  Hence  all  per- 
sons, high  and  low,  learned  and  unlearned, 
are  by  nature  on  a  level  in  this  respect. 
A  beggar  feeling  his  poverty  and  wretch- 
edness, does  not  want  book  learning  to 
teach  him  how  to  come  to  ask  your  alms. 
He  simply  tells  you  his  distress,  points 
to  his  tattered  garments,  or  his  pallid  or 
diseased  body,  and  thus  most  effectually 
makes  his  way  to  your  heart.  And  so. 
though  you  cannot  read,  you  may  still 
pray  to  God,  and  be  accepted  by  him. 

It  is  not  an  uncommon  objection,  I  am 
too  much  occupied  to  pray. — Prayer  is 
very  proper  for  those  who  have  time,  but 
I  am  so  full  of  other  engagements  that  I 
cannot  attend  to  it. — You  surely  do  not 
mean  to  say  so  !  Time !  cannot  get  time  ! 
how  do  you  employ  your  time  ?  Is  none 
of  it  wasted  in  sinful  plesures  or  pursuits  ? 
Do  you  ever  find  leisure  to  talk  about 
your  children's  or  friend's  good  qualities  ? 
Do  you  never  find  opportunity  to  thank 
men  for  earthly  favours  '?  and  have  you 
not  time  to  acknowledge  God's  goodness 
of  which  your  lives  are  full  ?  if  you  aie 
afflicted,  can  you  not  find  time  to  unbo- 
som yourself  to  a  friend,  who  yet  perhaps 
can  afford  you  no  effectual  help ;  and 
should  you  not  tell  your  cares  and  sor- 
rows to  God,  your  best  friend,  who  can 
deliver  you  from  all  your  troubles  ?  but 
you  forget  that  devotion  itself  is  the  most 
important  part  of  your  business,  the  great- 
est work  of  your  life.  You  have  more 
to  do  with  God  than  with  the  whole  world. 
Prayer  will  obtain  God's  blessing  on  all 
you  do.  It  will  prepare  you  for  a  happy 
eternity.  You  are  not  lavishing  away 
your  time  or  misemploying  it  by  prayer. 
It  was  a  saying  of  Dr.  Donne's  "that  the 


only  time  he  saved,  or  employed  to  the 
best  purpose,  he  spent  in  piety  and  prayer, 
and  in  doing  good/'  I  answer  your  plea 
of  business,  by  the  experience  of  a  devout 
man  who  said,  "  when  I  have  hastened 
over  the  duties  of  God's  woiship,  out  of  a 
too  eager  desire  to  follow  my  worldly  bus- 
iness, I  did  many  times  meet  with  some 
secret  cross  in  my  affairs ;  whereas  when 
I  took  my  ordinary  time,  God  did  make 
my  other  business  to  succeed  the  better, 
or  else  my  mind  was  brought  to  a  quiet 
submission  to  the  Divine  will."  No  busi- 
ness in  the  world  brings  such  unspeaka- 
ble gain  as  private  prayer  does.  He  that 
prays  well,  will  do  all  well  besides.*  What 
are  you  labouring  for  ?  the  good  things 
of  this  life  ?  Remember,  then,  that  devo- 
tion a  procures,"  as  Earrow  observes, 
i:  wealth,  inestimably  precious,  pleasure 
infinitely  satisfactory,  honour  incompara- 
bly noble  above  all  that  this  world  can 
afford."  Look  at  David.  Daniel,  and  St. 
Paul,  men  the  most  constant  in  devotion, 
and  }  et  incessantly  engaged,  and  manifest- 
ly blessed,  in  their  several  stations. 

Another  man  will  tell  us,  / Jind  no  ben- 
efit from  prayer. — I  have  prayed,  and 
seem  no  better  for  it ;  nay,  rather  worse. 
— If  you  feel  more  of  your  guilt  and 
sinfulness,  that  of  itself  is  an  advantage, 
and  should  bring  you  more  to  the  Saviour. 
This  is  a  vain  excuse.  Shall  the  minis- 
ter give  up  preaching  because  his  con- 
gregation seem  to  receive  no  immediate 
benefit  ?  Shall  the  husbandman,  because 
the  seed  just  sown  in  one  part  of  the 
field  has  not  directly  sprung  up,  not  sow 
the  remainder  of  the  field  ?  Let  this  ob- 
jection lead  you  not  to  neglect  your  pray- 
ers, but  to  examine  their  character.  We 
know  that  true  prayer  is  attended  with 
the  greatest  benefits.    One  devout  person 


•  Fcnelon,  quoted  by  Sheppard,  remarks,  "we 
must  reserve  the  needful  hours  for  commun- 
ing; with  God  in  prayer.  Persons  who  art-  in 
considerable  ofhecs,  ha\e  so  many  indispensa- 
ble* duties  to  fulfil,  that  scarcely  any  time  re- 
mains to  them  for  communion  with  God,  except 
they  strictly  apply  themselves  to  its  regulation. 
It  is  necessary  then  to  l>e  firm  in  adopting  and 
observing  a  rule.  Our  rigour  in  this  may  seem 
excessive;  hut  without  it  all  falls  into  confusion  ; 
we  are  dissipated  and  relaxed  ;  w<  lose  our 
strength;  wa  ure  insensibly  at  a  distance  from 
God.'' 


110 


ON  PRAYER. 


would  sometimes  say  to  her  friends,  "  I 
would  not  be  hired  out  of  my  closet  for 
a  thousand  worlds." 

Some  venture  to  say.  "  /  am  too  wick- 
ed to  pray. — The  sacrifices  of  the  wicked 
are  an  abomination  to  the  Lord."  Is  it 
my  duty  to  pray  while  unregenerate  ? 
But  he  who  thinks  that  he  shall  get  rid 
of  the  duty  of  prayer  on  account  of  his 
wickedness,  does  not  only  confess,  but 
aggravate  his  guilt  and  his  condemnation. 
You  must  not,  indeed,  come  with  the 
same  wicked  mind  with  which  you  com- 
mitted your  sins ;  but  go  grieved  and 
penitent ;  and  the  sooner  you  go  the  bet- 
ter. "  The  ploughing  of  the  wicked," 
all  they  do,  "  is  sin  :"  and  yet  even  a 
worldly  man  would  not  therefore  justify 
them  in  being  idle.  Your  neglect  of 
prayer  is  perhaps  the  very  cause  of  your 
Avickedness.  Begin  to  seek  the  grace  of 
prayer,  and  God  will  give  you  grace  to 
amend.  It  is  your  duty,  though  unre- 
generate, to  pray  especially  for  a  new 
heart.  When  God  had  promised  the 
new  heart  and  the  new  spirit  to  the  Jews, 
he  adds,  "  I  will  yet  for  this  be  inquired 
of  by  the  house  of  Israel  to  do  it  for 
them."  Who  more  wicked  than  Simon 
Magus?  and  yet  the  apostle  calls  on  him 
to  repent  and  pray  to  God-  Your  guilt 
should  bring  you  to  the  Saviour,  and  not 
keep  you  from  him.  Will  not  the  sick 
man  desire  to  see  the  physician  ?  Is  keep- 
ing at  a  distance,  and  contemptuous  and 
negligent  conduct  in  an  offender  as  likely 
to  gain  the  favour  of  him  that  is  offend- 
ed, as  a  humble  and  meek  confession  of 
fault,  and  entreaty  for  pardon  ?  All  the 
practise  and  conduct  of  man,  all  your 
own  experience,  all  the  confessions  of 
sin,  and  all  the  petitions  for  mercy  which 
are  recorded  in  the  Bible,  testify  against 
such  an  idea.  If  your  confession  of 
wickedness  be  the  real  feeling  of  your 
heart,  you  see  it  is  the  very  reason  that 
you  should  immediately  begin  to  medit- 
ate on  your  sad  condition,  to  repent,  and 
seek  God's  mercy  in  prayer.  But  if  it 
be  not  the  feeling  of  your  heart,  this  ex- 
cuse for  neglecting  prayer  needs  no  an- 
swer. 

There  are  others  who  seem  to  think 
that  all  exhortations  to  prayer  savour  of 
Legality.    We  are  to  be  saved  by  believ- 


ing, and  not  by  working.  But  how  gross 
is  the  mistake  of  such.  We  press  it  not 
as  a  mere  task  or  a  meritorious  labour, 
but  as  a  plain  duty.  We  state  it  to  be  a 
privilege  and  a  blessing  bestowed  on  all 
the  children  of  God.  We  are  not,  it  is 
true,  saved  by  our  prayers,  but  by  Christ ; 
yet  we  shall  never  be  saved  without 
prayer,  for  the  spirit  of  prayer  is  a  part 
of  our  salvation.  Living  in  a  neglect  of 
prayer,  is  a  plain  proof,  whatever  men's 
notions  or  fancies  may  be,  whatever  their 
doctrinal  sentiments  are,  that  they  have 
none  of  the  spirit  of  adoption,  and  so  do 
not  belong  to  Christ.  Nay,  a  disregard 
of  prayer  shows  that  you  have  none  of 
the  real  feelings  of  evangelical  truth, 
which,  working  by  love,  ever  influences 
the  soul  to  seek  the  presence  of  him  we 
love. 

Is  there  not  at  the  bottom  of  all  these 
objections,  a  reason  of  this  kind,  1  dis- 
like prayer — It  puts  a  restraint  upon  all 
my  ways — It  compels  me  to  think  of 
what  I  wrould  rather  forget  ? — But  what 
are  you  thus  owning  yourself  to  be?  It 
is  the  character  of  the  wicked,  "  God  is 
not  in  all  his  thoughts  ;"  they  dislike  to 
"  retain  God  in  their  knowledge."  Ah  ! 
remember,  at  one  time  or  other  all  flesh 
must  come  before  God  ;  he  now  sits  on  a 
throne  of  grace,  where  you  may  obtain 
mercy  ;  he  will  hereafter  sit  on  a  throne 
of  judgment,  where  he  will  for  ever  con- 
demn those  who  have  not  sought  and 
found  "  grace  to  help  in  time  of  need." 

This  neglect  of  prayer  is  the  fault  of 
many  ;  but  there  is  a  generation  "  who 
are  righteous  in  their  own  eyes,"  who 
trust  in  their  prayers. — They  reason, 
little  as  they  think  it,  on  the  supposition 
that  every  prayer  they  make,  God  is,  as 
it  were,  so  much  in  debt  to  them,  and 
thus  that  by  the  multitude  of  their  pray- 
ers they  deserve  heaven.  This  is  a  com- 
mon but  a  strange  mistake.  What  merit 
can  there  be  in  begging  and  seeking  that, 
which  if  we  obtain,  lays  us  under  in- 
creased obligation  ?  Israel  of  old  "  fol- 
lowed after  the  law  of  righteousness," 
but  they  did  not  attain  it,  "  because  they 
sought  it  not  by  faith,  but  as  it  were  by 
the  works  of  the  law."  Is  this  not  too 
much  your  case  ?  Be  not  mistaken ; 
though  prayer  is  good  in  its  proper  place, 


9 


ON  PRAYER 


111 


it  is  not  good  in  the  way  of  meriting 
any  thing  from  God.  It  is  not  good  in 
the  way  even  of  disposing  God  to  give, 
he  is  ever  ready  to  give  abundantly  unto 
us,  "  more  ready  to  hear  than  we  are  to 
pray,  and  wont  to  give  more  than  either 
we  desire  or  deserve."  But  it  is  good 
as  it  is  pursuing  the  plan  which  God  has 
appointed  for  obtaining  his  blessings  ; — 
it  is  good  as  it  is  the  way  in  which  he 
bestows  them.  Renounce,  then,  your 
own  righteousness  j  and  thus  humbly  and 
believingly  seek,  and  you  shall  find. 

If  you  did  but  know  the  true  charac- 
ter of  your  fancied  righteousness,  you 
would  say  with  Isaiah,  l(  all  our  right- 
eousnesses are  as  filthy  rags,"  as  a  reject- 
ed garment.    You  would  enter  into  the 
feelings  of  the  excellent  Bishop  Bever 
idge,  who  declares,*  "  I  know  not  how 
is  with  others,  but  for  my  own  part  I  do 
not  remember,  neither  do  I  believe, 
I  ever  prayed  in  my  life-time  with  that 
reverence,  or  heard  with  that  attention 
or  did  any  other  work,  with  that  pure 
and  single  eye,  as  I  ought  to  have  done 
Or,  as  he  says  in  another  place,  "  1  do 
not  only  betray  the  inbred  venom  of  my 
heart,  by  poisoning  my  common  actions, 
but  even  my  most  religious  performan 
ces  also  with  sin.    I  cannot  pray  but  I 
sin ;  I  cannot  hear  or  preach  a  sermon 
but  I  sin  ;  I  cannot  give  an  alms,  or  re 
ceive  the  sacrament,  but  I  sin.     Nay,  I 
cannot  so  much  as  confess  my  sins,  but 
my  very  confessions  are  still  aggravations 
of  them  ;  my  repentance  needs  to  be  re- 
pented of;  my  tears  want  washing  ;  and 
the  very  washing  of  my  tears  needs  still 
to  be  washed  over  with  the  blood  of  my 
Redeemer.    Thus  not  only  the  worsjt  of 
my  sins,  but  even  the  best  of  my  duties 
Kjx'.'ik  me  a  child  of  Adam.  Insomuch 
that  whenever  I  reflect  on  my  past  ac- 
tions, methinks  I  cannot  but  look  on  my 
whole  life,  from  the  time  of  my  concep- 
tion to  this  very  moment,  to  be  but  as 
one  continued  act  of  sin." 

With  these  feelings,  you  would  be  sen- 
sible at  once  that  Jesus  Christ  is  the  on- 
ly and  complete  Saviour  of  sinners,  and 
that  it  is  only  "by  his  obedience  many 


*  Sre  Brvcridgc'fl  Private  Thoughts,  a  moat 
useful  practical  Book  for  the  young-  Christian. 


are  made  righteous."  Instead  of  trust- 
ing in  your  prayers,  you  would  mourn 
over  their  imperfections,  and  be  led  to 
trust  simply,  wholly,  and  entirely  in 
Christ  and  him  crucified.  An  old  writer, 
Scudder,  observes,  "  God  uses,  when  he  is 
overcome  by  prayer,"  (alluding  to  Jacob, 
Gen.  xxxii,  28.)  "  to  work  in  them  that 
do  overcome,  some  sense  of  weakness,  to 
let  them  know  that  they  prevail  with 
him  in  prayer,  not  by  any  strength  of 
their  own,  not  by  any  worthiness  of 
their  prayers,  when  they  have  prayed 
best,  but  from  the  goodness  of  God's  free 
grace,  from  the  worthiness  of  Christ's 
intercession,  by  whom  they  offer  up  their 
prayers,  and  from  the  truth  of  his  prom- 
ise made  unto  them  that  pray.  If  it  were 
not  thus,  many,  when  they  have  their 
heart's  desire  in  prayer,  would  ascribe 
all  to  the  goodness  of  their  prayers,  and 
not  to  the  free  grace  of  God  ;  and  would 
be  proud  of  their  own  strength,  which  is 
in  truth  none  at  all." 

I  have  thus  endeavoured  to  show  you 
the  nature  and  privilege  of  prayer ;  may 
you  be  so  convinced  that  it  is  your  duty, 
as  to  be  desirous  of  farther  instruction 
on  this  subject. 


CHAPTER  III. 

The  Assistance  of  the  Holy 
Prayer. 


Spirit 


Suppose  the  case  of  a  calm  at  sea. 
The  ship  in  the  midst  of  the  ocean  is 
arrested  in  its  progress 

Every  sail  is  spread  to 
catch  the  dying  breeze,  but  all  in  vain. 
The  vessel  continues  almost  motionless 
on  the  vast  expanse,  or  only  rocked  to 
and  fro  by  the  swell  of  the  sea.  The 
mariners  look  out  day  after  day,  with 
longing  eyes  for  a  favourable  gale  to  car- 
ry them  onward ;  and  perhaps  when 
they  almost  despair  of  attaining  it ;  when 
in  this  hour  of  need  the  sea  manifests  in 
the  distance  a  darker  hue,  some  clouds 
are  seen  rising  in  the  horizon,  a  ripple 
mpears  upon  the  water,  the  sails  begin 
to  fill,  the  wished  for  breeze  springs  up, 
the  sea  parts  and  foams,  and  the  ship  darts 
along  to  its  destined  port- 

Thus  it  is  sometimes  with  the  Chris- 


112 


ON  PRAYER. 


tian.  He  needs  the  breeze  from  above, 
and  could  not  without  it  advance  in  his 
course.  Sometimes  after  using  every 
means  of  grace,  his  soul  seems  motion- 
less in  the  voyage,  and  his  heart  sighs 
and  longs  for  better  days.  His  sails  are 
spread,  he  is  on  his  way,  longing  and 
waiting  for,  and  yet  not  immediately  re- 
ceiving, the  favourable  breath  of  heaven. 
It  is  delayed,  perhaps,  to  show  him  his 
own  inability  and  weakness,  that  he  is 
entirely  dependent  on  divine  grace,  and 
that  the  Holy  Spirit  is  the  free  gift  of 
God.  But  he  is  waiting  for  the  breeze, 
and  at  length  the  wind  blows,  every  sail 
is  filled,  every  faculty,  affection,  and 
power  is  engaged  ;  he  proceeds  rapidly 
in  his  course,  and  is  wafted  along  toward 
the  desired  haven. 

"  Without  me,"  says  Christ,  "  ye  can 
do  nothing."  The  words  are  full  and 
express :  nothings  nothing  pleasing  to 
God. 

We  are  by  nature  averse  to  prayer. 
If  prayer  were  natural  to  us,  we  should 
find  no  difficulty  in  having  our  hearts  en- 
gaged in  an  intercourse  so  advantageous 
and  so  honourable.  But  who  that  has 
attempted  this  duty,  has  not  found  an 
averseness  of  heart,  a  distaste  or  disrel- 
ish, when  about  to  engage  in  secret  pray- 
er ?  The  soul  is  often  straitened,  shut  up, 
and  closed.  Though  the  Christian  knows 
it  to  be  both  his  duty  and  privilege  to 
pray,  he  sometimes  finds  an  insuperable 
impotency  and  unwillingness.  His  mind 
is,  perhaps,  filled  with  worldly  cares  and 
anxieties ;  his  affections  are  wandering 
after  a  thousand  vanities,  and  he  finds  it 
a  laborious  effort  to  drag  his  soul  to  the 
throne  of  grace. 

We  are  also  ignorant  as  to  the  subjects 
of  prayer. — "  We  know  not  what  to  pray 
for  as  we  ought."  We  indeed  feel  our 
misery,  but  are  not  fully  acquainted 
either  with  the  cause  or  the  remedy. 
Blind  men  may  be  conscious  of  the  evil 
which  surrounds  them,  but  cannot  see 
the  way  to  avoid  it,  nor  know  how  to 
obtain  that  which  will  be  for  their  good. 
If  we  know  at  all  what  to  pray  for,  yet 
we  have  not  adequate  views  of  our  orig- 
inal depravity,  and  our  exceeding  sinful- 
ness and  unbelief ;  nor  of  the  fulness  and 
power  of  Christ  the  Saviour.    We  do 


not  regard  the  glory  of  God,  but  our  own 
ease  and  pleasure.  By  nature  we  love 
outward  good,  and  are  ready  to  ask  in 
sickness  for  health,  in  pain  for  ease,  in 
sorrow  for  comfort,  in  poverty  for  wealth, 
in  disregard  and  contempt  for  honour 
and  esteem  ;  without  considering  God's 
glory,  or  our  eternal  good.  The  mother 
of  Zebedee's  children  asked  for  a  place 
of  great  honour  for  her  sons  ;  but  our 
Lord  said,  "  Ye  know  not  what  ye  ask." 
Often  those  things  which  we  are  ready 
to  ask  for,  would,  if  God  were  to  give 
them  to  us,  be  our  greatest  curse. 

Nor,  however  useful  and  valuable  in 
themselves,  do  forms  of  prayer  remedy 
our  ignorance.  It  is  one  thing  to  repeat 
a  form  of  prayer  from  a  book,  or  from 
memory  ;  and  it  is  another  thing  to  have 
the  spirit  of  prayer  in  the  heart.  Two 
persons  may  use  the  same  words,  and 
one  be  worshipping  God  in  spirit  and  in 
truth  ;  whilst  the  other  is  drawing  near 
to  Him  with  his  lips  only,  and  his  heart 
is  far  from  him. 

This  ignorance  in  the  understanding 
is  accompanied  also  with  a  perverseness 
in  the  affections.  We  have  that  carnal 
mind  within  us,  which  "  is  enmity  against 
God."  Therefore,  though  we  have  all 
knowledge,  though  we  may  pray,  either 
by  the  most  excellent  of  forms,  or  by  the 
exercise  of  the  understanding,  our  affec- 
tions do  not  naturally  rise  to  God.  The 
matter  of  our  prayer  may  be  good  ;  but 
the  Lord  looks  at  the  heart  that  offers  it 
up.  Are  your  prayers  then  offered  up 
with  a  humble  and  believing  heart?  are 
your  affections  holy  and  heavenly  ?  are 
your  desires  ardent  and  steady  ?  or,  do 
you  not  often  feel  an  insurmountable  lan- 
guor oppressing  you ;  so  that,  like  Da- 
vid's, your  soul  cleaves  to  the  dust  ? 

It  will  make  the  subject  more  plain,  if 
we  endeavour  to  show  the  state  of  the 
heart  in  public  worship.  Judging  only 
by  the  outward  expressions  of  penitence 
and  contrition,  of  holy  desire,  and  warm 
thanksgiving,  of  earnest  intercession,  we 
should  say,  What  heavenly  Christians 
are  these  !  But  could  we  see  all  that  the 
eye  of  God  discerns  in  the  hearts  of  the 
worshippers,  the  vain  thoughts  and  dis- 
tractions, the  earthly  schemes  and  plans 
contriving  and  executing  in  the  midst  of 


ON  PRAYER 


113 


of  all  this  apparent  devotion,  what  a 
mockery  would  our  solemn  meetings  be 
often  found  to  be;  the  very  house  of  God 
turned  again  into  a  "  den  of  thieves." 
0  what  a  cold,  wandering,  and  distracted 
heart  is  often  concealed,  under  the  dra- 
ma, as  it  were,  of  pure  and  heavenly 
prayers  ! 

I  have  stated  thus  fully  the  infirmities 
and  deficiencies  connected  with  the  per- 
formance of  this  holy  duty,  in  order  that 
the  absolute  necessity  of  divine  assistance 
may  be  more  clearly  perceived.  Blessed 
be  God,  we  need  not  be  left  to  ourselves, 
under  the  wretchedness  and  ruin  of  our 
fallen  nature.  However  great  and  mul- 
tiplied our  infirmities,  howevei  dark  our 
ignorance,  however  dull  and  dead  our 
hearts,  there  is  a  power  that  can  raise, 
support,  enlighten,  and  revive. 

The  necessity  of  the  assistance  of  the 
Holy  Spirit,  is  a  principle  of  main  and 
vital  importance  in  the  Christian  system; 
and  therefore  the  Scriptures  are  very  ex- 
press upon  it. 

The  Holy  Ghost  is  plainly  promised 
to  the  Church. — Thus  it  is  foretold,  "  I 
will  pour  my  Spirit  upon  thy  seed,  and 
my  blessing  upon  thine  offspring."  "  I 
will  put  my  Spirit  within  you."  And 
our  Lord  evidently  extends  the  promise 
of  the  Spirit  to  all  that  seek  it,  when  he 
says,  "  If  ye,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how 
much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask 
him?" 

The  Holy  Spirit  is  promised  for  the 
purpose  of  assisting  us  in  our  prayers 
— That  promise  is  directly  in  point — "  I 
will  pour  upon  the  house  of  David,  and 
upon  the  inhabitants  of  Jerusalem,  ^he 
spirit  of  grace  and  of  supplications." 
Again,  the  Apostle  thus  describes  the  ex- 
perience of  Christians — "  The  Spirit  also 
helpeth  our  infirmities;  for  we  know  not 
what  we  should  pray  for  as  we  ought, 
but  the  Spirit  itself  maketh  intercession 
for  us  with  groanings  which  cannot  be 
uttered.  Dr.  Owen  observes,  "  that  it 
cannot  be  denied,  that  the  assistance 
which  the  Holy  Spirit  gives  us  in  our 
prayers  and  supplications,  is  more  fre- 
quently   and  expressly  asserted   in  the 

13 


Scripture,  than  any  other  operations  of 
his  whatever." 

The  Scriptures,  also,  when  exciting  us 
to  the  duty  of  prayer,  direct  us  to  pray 
through  the  aid  of  the  Holy  Ghost.  Thus 
Jude  says,  (ver.  20,  21,)  "praying  in  the 
Holy  Ghost,  keep  yourselves  in  the  love 
of  God  looking  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life."  St; 
Paul  says,  "Praying  always  with  all 
prayer  and  supplication  in  the  Spirit, 
and  watching  thereunto  with  all  perse- 
verance." 

This  aid  of  the  Spirit  in  prayer  is  a 
blessing  which  belongs  to  all  the  children 
of  God.  Because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your 
hearts,  crying,  Abba,  Father."  "  Ye 
have  received  the  spirit  of  adoption, 
whereby  we  cry,  Abba,  Father." 

Indeed,  the  gift  of  the  Spirit  is  the 
great  promise  of  the  New  Testament. 
It  is  the  grand  privilege  of  the  Christian 
Church,  that  since  the  resurrection  of 
Chiist,  a  larger  measure  of  that  Spirit 
has  been  given  to  the  people  of  God. 
Jesus  Christ  was  to  baptize  his  people 
with  the  Holy  Ghost.  He  told  his  dis- 
ciples just  before  his  death,  "  It  is  expe- 
dient for  you  that  I  go  away  ;  for  if  I 
go  not  away,  the  Comforter  will  not 
come  unto  you ;  but  if  I  depart,  I  will 
send  him  unto  you." 

The  sentiments  of  the  Church  of  Eng- 
land on  this  doctrine  are  very  clearly 
expressed.  Thus  in  the  13th  Article  it 
is  said,  "  Works  done  before  the  grace  of 
Christ,  and  the  inspiration  of  his  Spirit, 
are  not  pleasant  to  God."  In  the  Ser- 
mon on  Homily  for  Kogation  week,  it  is 
said,  "  that  we  may  boldly  come  in  pray- 
er, and  call  upon  Almighty  God  as  our 
Father,  it  is  by  this  Holy  Spirit,  which 
maketh  intercession  for  us  with  contin- 
ual sighs."  Hence  we  find  in  the  Litur- 
gy several  prayers  expressly  foi  the  aid 
of  the  Holy  Spirit.  "Grant  that  thy 
Holy  Spirit  may,  in  all  things,  direct  and 
rule  our  hearts."  "  Cleanse  the  thoughts 
of  our  hearts  by  the  inspiration  of  thy 
Holy  Spirit,  that  we  may  perfectly  love 
thee."  These,  with  many  other  similar 
passages,  which  might  be  brought,  show 
the  mind  of  our  Reformers  on  this  subject. 


114 


ON  PRAYER. 


Having  shown  the  necessity  of  the 
Spirit's  aid,  I  would  now  endeavour,  in 
some  measure,  to  explain  how  this  aid  is 
given.  The  Scriptures  express  it  gene- 
rally under  the  terms,  "  helpeth  our  in- 
firmities," and  "  maketh  intercession  for 
us,"  &c. 

The  Holy  Spirit  helps  our  infirmities. 
The  original  expression  for  "  helpeth," 
(avvavTdotpfiaveiav)  implies,  that  the 
Spirit  takes  upon  himself  a  large  part  of 
the  burden  by  which  our  infirmity  is 
weighed  down,  and  not  only  succours  us 
in  a  slight  degree,  but  effectually  relieves 
us,  by  bearing  himself,  as  it  were,  the 
burden  with  us.  "  The  image  is  taken 
from  one  who  sets  his  shoulders  and  lifts 
with  us  at  the  same  load.  What  if  it 
be  not  said  in  Scripture  that  we  shall  be 
wholly  delivered  in  this  world  from  our 
moral  sicknesses ;  it  is  sufficient  cause 
for  thankfulness  that  we  are  effectually 
assisted  under  them."  Even  a  renewed 
soul  cannot  of  itself  raise  its  affections 
and  desires  after  heavenly  things.  We 
find  the  remains  of  our  corrupt  nature 
an  oppressive  load ;  but  if  we  ask,  and 
diligently  seek  for  the  aid  of  the  Spirit, 
that  burden  under  which  we  are  ready 
to  sink  will  be  removed,  and  our  hearts 
raised  in  prayer  to  God  ;  the  Spirit  will 
relieve  us  in  our  necessities.  Preston,  in 
his  Treatise  called  "  The  Saint's  Exer- 
cise," thus  illustrates  the  subject :  "  A 
fountain  has  always  an  aptness  to  pour 
forth  water,  but  cannot  if  it  be  stopped 
by  mud,  stones,  or  other  impediments: 
so  in  prayer,  c  the  spirit  is  willing,'  (to 
pray  or  do  other  duties,)  'but  the  flesh  is 
weak.'  Yet  here  the  Holy  Ghost  '  helps 
our  infirmities,'  removing  stoppages  from 
the  fountain,  taking  away  carnal  imped- 
iments, and  stirring  up  the  regenerate 
part,  whereby  we  are  able  to  make  a 
spiritual  prayer  unto  God." 

"  The  Hoty  Spirit  enlightens  the  un- 
derstanding, to  show  us  what  we  need ; 
and  sanctifies  the  heart,  so  that  we  de- 
sire what  is  really  good  for  us."  He  re- 
moves our  natural  ignorance  and  blind- 
ness. We  know  not  our  sinfulness  and 
unbelief;  but  the  Holy  Spirit  reproves  or 
convinces  the  world  "  of  sin,  because 
they  believe  not  in  Christ."  He  thus 
shows  us  our  great  and  alarming  danger, 


and  inclines  us  earnestly  to  seek  deliver- 
ance. 

Our  Lord  says  to  the  Apostles,  "  The 
Comforter,  which  is  the  Holy  Ghost, 
whom  the  Father  will  send  in  my  name, 
he  shall  bring  all  things  to  your  remem- 
brance, whatsoever  I  have  said  unto  you." 
We  may  therefore  reasonably  conclude 
that  the  Holy  Spirit  acts  upon  our  minds 
after  this  manner,  bringing  the  declara- 
tions, the  threatenings,  and  the  promises 
of  the  word  of  Christ  to  our  recollec- 
tion ;  and  thereby  producing  in  us  a  de- 
sire to  obey  his  word,  escape  his  dis- 
pleasure, and  obtain  his  favour. 

The  enlightening  and  sanctifying  in- 
fluences of  the  Spirit  are  of  great  impor- 
tance as  to  prayer,  being  needful  in  pre- 
paring our  hearts  for  holy  intercourse 
with  God,  and  for  desiring  those  things 
which  will  glorify  Him,  and  really  ben- 
efit our  own  souls. 

We  know  not  what  to  pray  for  as  we 
ought.  St.  James  affirms,  "  YTe  ask  and 
receive  not,  because  ye  ask  amiss,  to 
consume  it  on  your  lusts."  This  being 
so,  "  the  Holy  Spirit  maketh  intercession 
for  us,  according  to  the  will  of  God." 
He  directs  and  guides  our  minds  to  light 
ends  in  asking,  and  "  the  Lord  knows 
the  mind  of  the  Spirit.  He  approves, 
and  accepts  the  prayer  made  under  his 
influence. 

The  intercession  of  the  Holy  Spirit 
differs  from  that  of  Christ.  Our  Lord 
intercedes  in  heaven,  separate  and  apart 
from  us,  by-  himself,  at  the  throne  of 
glory.  The  Holy  Spirit  intercedes  in, 
and  with  our  hearts,  at  the  throne  of 
grace.  The  gift  and  intercession  of  the 
Holy  Spirit  is  the  fruit  and  effect  of  the 
intercession  of  Christ,  who,  "  when  he 
ascended  up  on  high,  he  led  captivity 
captive,  and  received  1  this  gift'  for  men, 
yea,  even  for  the  rebellious." 

Christians  have,  then,  the  intercession, 
the  additional  interposition  of  the  Holy 
Spirit ;  like  a  powerful  and  able  advo- 
cate, who  takes  up  our  sinking  cause ; 
urges  our  necessities,  and  our  pleas,  with 
power,  earnestness,  and  perseverance  j 
and  places  them  with  strong  and  irre- 
sistible effect  in  such  a  light,  that  it  is 
evident  the  suit  is  obtained  and  the  re- 
quest granted.    Thus  the  Spirit  maketh 


ON  PRAYER. 


US 


intercession  for  us,  suggesting  to  us,  and 
offering  up  in  us,  those  desires,  argu- 
ments, and  pleas,  which  would  otherwise 
never  have  arisen  in  our  minds. 

' "  The  Holy  Spirit/'  says  one  of  the 
Reformers,  "  excites  within  us  confidence, 
desires,  and  sighs,  to  the  conception  of 
which  our  native  powers  were  altogether 
inadequate."  There  are  pious  persons  of 
very  poor  attainments  in  other  respects, 
without  learning  or  human  acquirements, 
in  the  very  lowest  stations  of  life,  who 
asking  for  the  aid  of  the  Holy  Spirit,  can 
with  the  greatest  propriety  of  expression, 
the  deepest  reverence,  and  an  uninter- 
rupted fluency  of  words,  pour  out  their 
souls  to  God,  and  edify  their  families  and 
their  neighbours.  Indeed,  have  not  those 
who  entirely  decry  the  assistance  of  the 
Holy  Spirit,  as  given  to  believers  in  our 
days,  reason  to  fear  lest  they  should  be 
guilty,  in  some  measure,  of  the  sin  of 
blasphemy  against  him  ? 

There  is  a  distinction,  not  improperly 
made,  between  the  gift  and  grace  of 
prayer,  though  perhaps  the  more  just 
distinction  would  be  between  the  talent  of 
elocution  and  the  spirit  of  prayer.  Some 
have  a  natural  or  acquired  power  of  a 
great  command  of  words,  and  a  full 
flow  of  language,  which  enables  them  to 
pray  with  facility,  and  so  far  it  is  very 
desirable  ;  and  I  hesitate  not  to  say  with 
Dr.  Watts,  that  "  there  is  the  ordinary 
assistance  of  the  Spirit  required,  even  to 
the  attainment  of  this  holy  skill  or  abil- 
ity to  pray."  But  men  may  have  this 
talent,  and  yet  have  none  of  the  real 
feeling  of  want,  desire,  resignation,  peace, 
hope,  joy,  &c.  which  form  the  essence  of 
true  prayer,  and  without  which  the  Uest 
expressions  are  of  little  worth.  The 
right  spirit  of  prayer  is  not  merely  to  be 
able  to  press  Cod  with  the  most  proper 
words  and  urgent  vehemence ;  this  is 
tah  nt  and  elocution.  True  prayer  is  a 
higher  thing,  the  special  gift  of  the  Holy 
Ghost  ;  not  so  much  a  matter  of  the  lips, 
as  of  the  heart.  He  has  the  most  of  this 
gill,  who  has  "  the  most  enlightened  ap- 
}>:ehension  of  the  God  to  whom  he 
sj)e:iks  :  the  deepest  sense  of  his  own 
wants ;  the  most  eager  longings  after 
grace,  the  most  fervent  desires  of  snp- 
and  in  a  word,  whose 


plies  from  heaven  ; 


heart  sends  up  the  strongest  cries  to  the 
Father  of  mercies."  Hence  many  may 
have  much  of  the  spirit  of  prayer,  who 
have  but  a  small  degree  of  the  power  of 
utterance. 

Much,  indeed,  of  the  work  of  the  Spirit, 
is  secret.  We  know  not  various  particu- 
lars connected  with  it.  We  know  it 
rather  by  its  effects,  than  by  its  mode  of 
operation.  "  The  wind  bloweth  where 
it  listeth,  and  thou  nearest  the  sound 
thereof,  but  canst  not  tell  whence  it 
cometh,  and  whither  it  goeth  ;  so  is  eve- 
ry one  that  is  born  of  the  Spirit."  We 
experience  its  power  and  that  is  sufficient. 
The  Christian  knows  that  he  has  often 
knelt  down  averse  to  prayer,  dead,  dull, 
stupid  ;  almost  without  desiring  the  bles- 
sings for  which  we  ought  to  ask.  And 
yet,  with  all  his  weakness,  after  looking 
for  the  aid  of  the  Spirit,  after  praying  as 
David  did,  "  Lord,  open  thou  my  lips, 
and  my  mouth  shall  show  forth  thy 
praise."  And  persevering  in  asking, 
seeking,  and  knocking,  he  has  in  such  a 
remarkable  way  experienced  the  pres- 
ence of  God,  as  to  fill  him  with  joy  un- 
speakable, and  a  hope  full  of  glory.  He 
has,  in  these  cases,  sometimes  found  an 
unction,  an  enlargement  of  expression, 
so  far  beyond  any  thing  that  he  had  pre- 
viously calculated  on,  or  could  expect, 
accompanied  by  such  lively  and  vehe- 
ment desires  and  thirsting  after  God,  and 
holiness,  and  glory,  as  satisfactorily  and 
evidently  to  his  mind,  marked  the  agency 
and  assistance  of  a  divine  power  "  which 
maketh  int.ercesssion  for  us." 

But  farther,  he  maketh  intercession 
"with  groanings  which  cannot  be  utter- 
ed." I  am  sensible  that  I  am  here  bring- 
ing a  subject  forward  which  must  be  in  a 
great  measure  unintelligible  (and  may 
therefore  appear  absurd)  to  those  who 
have  never  experienced  it ;  but  since  the 
sacrod  writings  have  plainly  stated  it,  we. 
should  neither  conceal  it,  nor  keep  it 
back.  And  conceive  the  case  of  a  mind 
truly  and  fully  awakened  lo  see  the 
shortness  of  time,  the  vanity  of  worldly 
things,  the  unutterable  glory  of  the 
blessed,  the  never-ending  anguish  of  the 


nity,  the  uncertainty  of  every  moment] 
and  the  inseparable  connection  between 


116 


ON  PRAYER. 


obtaining  grace  m  this  life,  and  glory  in 
the  next.  If  we  realize  this  state  of 
mind,  we  may  easily  imagine  that  there 
are  such  ardent  thirstings  wrought  in  the 
immortal  soul,  after  pardon,  grace,  Christ, 
heaven,  and  glory,  as  no  words  are  great 
or  strong  enough  to  express.  The 
Psalms  of  David  often  manifest  this  state 
of  mind — "  My  soul  fainteth,"  he  says, 
"  for  thy  salvation.  O  Lord,  how  long! 
I  am  weary  with  my  groaning."  Here 
we  may  observe  some  of  the  groanings 
of  him  in  whom  the  Spirit  intercedes ; 
but  yet  this  intercession  is  with  such  im- 
portunity of  desire,  such  holy  pleading 
and  wrestling  with  God,  such  ardour  of 
spirit,  such  inward  labouring  and  work- 
ing of  the  heart  toward  God,  as  cannot 
be  expressed  by  words. 

It  may  be  proper,  for  preventing  mis- 
takes, to  add,  that  it  is  not  meant  that 
we  may  no^v  receive,  or  expect,  those 
extraordinary  gifts  of  the  Holy  Spirit 
which  enabled  the  early  Christians  to 
pray  in  a  foreign  tongue,  or  suggested 
every  particular  word  or  expression. 
Our  prayers  are  not  so  entirely  under 
the  influence  of  the  Spirit,  as,  like  those 
of  David,  to  be  properly  the  work  of  in- 
spiration :  so  much  of  our  weakness  min- 
gles with  them,  that  we  cannot  say  of 
any  sentence,  This  is  the  perfect  work 
of  the  Spirit.  Every  feeling,  and  desire, 
must  also  be  tried  by  the  sacred  touch- 
stone, the  Word  of  God,  that  we  may 
know  whence  it  comes.  But  the  Holy 
Spirit  does  give  those  graces  of  love, 
fear,  hope,  and  joy,  that  are  suited  to  this 
duty  ;  does  excite  holy  desires,  raise  holy 
expectations,  and  work  holy  affections  in 
us ;  does,  we  are  persuaded,  often  secretly 
incline  our  minds  to  pray,  and  help  us  in 
praying,  giving  us  clear  perceptions,  a 
ready  utterance,  and  a  humble  confidence; 
and  this  aid  is  totally  distinct  from  and 
superior  to  that  general  aid,  which  the 
providence  of  God  affords  to  men  in  gener- 
al, in  order  to  their  performance  of  the  va- 
rious actions  of  their  natural  life.  "  The 
workings  of  the  Spirit  are  not  indeed," 
says  Watts,  "to  be  easily  distinguished 
by  ourselves,  or  by  others,  from  the  ra- 
tional motions  of  our  own  hearts,  influ- 
enced by  moral  arguments  ;  but,  by  the 
whole  tendency,  and  the  sanctifying  ef- 


fects, we  may  know  that  we  had  some 
assistance  of  the  blessed  Spirit." 

Some  mistake  in  another  way,  suppos- 
ing that  men  should  never  attempt  to 
pray  but  when  they  feel  the  present  im- 
pulse of  the  Holy  Spirit.  But  in  reply 
it  may  be  observed,  that  we  are  com- 
manded to  pray  always.  Go  forward  in 
the  duty,  and  you  may  expect  difficulties 
to  be  removed.  Neglect  not  any  proper 
season  of  prayer-;  nor,  on  the  other  hand, 
neglect  any  duty  of  your  station  under 
the  pretence  of  an  impulse  to  pray.  The 
Holy  Spirit  draws  us  to  God  at  fit  sea- 
sons. 

We  are  not  in  danger  of  quenching, 
or  grieving,  the  Spirit  by  the  humble  and 
diligent  use  of  the  means  of  grace  ;  but 
there  is  much  danger  in  losing  this  heav- 
enly guest  by  the  indulgence  of  any  sin, 
and  especially  of  any  sensual  iniquity. 
"  Know  ye  not  that  ye  are  the  temple 
of  God,  and  the  Spirit  of  God  dwelleth 
in  you  ?"  O  defile  not  that  temple,  pro- 
voke not  that  Spirit ;  live  in  the  Spirit 
and  then  you  will  pray  in  the  Spirit. 

Having  thus  guarded  against  some  mis- 
takes, let  it  be  remarked,  what  a  comfort 
it  is  that  there  is  an  express  promise  that 
"  our  heavenly  Father  will  give  his  Holy 
Spirit  to  them  that  ask  him."  You  need 
not  then  fear,  however  dull,  or  dead,  or 
cold  your  heart  may  be,  to  set  about  this 
duty.  Seek,  and  you  may  fully  expect 
to  obtain,  that  aid  of  the  Spirit,  which 
will  help  you,  and  carry  you  through  all 
your  difficulties.  Be  diligent  in  reading 
the  Bible,  in  coming  to  the  Saviour,  and 
in  earnest  entreaties  for  the  influence  of 
his  Spirit.  If  you  would  obtain  much  of 
this  divine  influence,  live  near  to  your 
Lord  who  gives  it. 


CHAPTER  IV. 

The  Intercession  of  Jesus  Christ. 

You  have  now  seen  how  the  Holy 
Spirit  assists  us  in  prayer  ;  his  aid,  and 
the  acceptance  of  our  prayers,  are  ob- 
tained through  the  intercession  of  Jesus 
Christ  While  the  Bible  tells  us  that  Je* 
BUS  Christ  is  "  God  over  all,  blessed  for 


ON  PRAYER. 


117 


ever it  discovers  to  us  also  his  media- 
torial kingdom.  It  tells  us  that  "  there 
is  one  Mediator  between  God  and  man, 
the  man  Christ  Jesus."  "  Him  hath  God 
exalted  as  a  Prince  and  a  Saviour,"  to 
give  many  blessed  gifts  to  his  people. 

The  first  fruit  of  his  ascending  up  on 
high,  was  the  gift  of  the  Holy  Spirit.  St. 
Peter  shows  us  that  the  prophet  Joel  had 
foretold  that  full  effusion  of  the  Holy 
Spirit  which  took  place  on  the  ascension 
of  Jesus  Christ,  in  these  words — "  and  it 
shall  come  to  pass  in  the  last  days,  saith 
God,  I  will  pour  out  my  Spirit  upon  all 
flesh."  And  after  describing  other  ef- 
fects of  this,  he  says,  "  And  it  shall  come" 
to  pass,  that  whosoever  shall  call  on  the 
name  of  the  Lord  shall  be  saved."  Our 
Lord  also,  tells  his  disciples  that  he  will 
pray  for  this  gift:  he  says,  "I  will  pray  to 
the  Father,  and  he  shall  give  you  another 
Comforter,  that  he  may  abide  with  you 
for  ever.  The  gift  of  the  Spirit,  and  the 
intercession  of  Christ,  are  thus  connected 
together  in  the  sacred  writings. 

It  is  unnecessary  here  to  enter  on  a 
description  of  this  intercession  in  all  its 
bearings,  it  will  be  sufficient  chiefly  to 
dwell  on  it  with  reference  to  our  prayers. 

The  intercession  of  Christ  is  his  earn- 
est address  to  God  in  behalf  of  those  for 
whom  he  prays.  In  order  the  better  to 
understand  this,  consider  the  office  which 
he  bears  as  our  High  Priest, — The  High 
Priest  of  Israel  had  to  burn  incense  in 
the  holy  place  on  the  altar  of  incense, 
morning  and  evening  perpetually  through- 
out the  year.  And  he  was  once  a  year 
to  appear  in  the  holy  of  holies,  alone,  to 
sprinkle  blood  upon,  and  before,  the  mer- 
cy seat ;  to  make  an  atonement  for  him- 
self, for  his  household,  and  for  all  the 
congregation  of  Israel."  The  Apostle 
shows  us  that  this  was  typical  of  Jesus 
Christ,  who  "is  not  entered  into  the  holy 
plate  made  with  hands,  which  are  figures 
of  the  true;  but  into  heaven  itself,  now 
to  appear  in  the  presence  of  God  for  us." 
And  he  points  out  the  superior  advantage 
of  this  priesthood  on  account  of  the  holy 
character  and  the  enduring  continuance 
of  our  High  Priest:  «  Wherefore,"  he 
says,  "  he  is  able  also  to  save  them  to  the 
uttermost  that  come  unto  God  by  him, 
seeing  he  ever  liveth  to  make  interces- 


sion for  them."  While  his  "  people  are 
praying  without,"  our  High  Priest  is  in- 
terceding within,  and  offering  up  our 
prayers. 

Indeed,  other  offices  which  Christ 
bears,  are  full  of  comfort  in  our  approach- 
es to  God.  He  is  "  the  Way,  the  Truth, 
and  the  Life,"  by  whom  we  go  to  the 
Father.  He  is  "  a  Prophet"  to  teach  us 
to  pray,  and  "  a  King  who  shall  deliver 
the  needy  when  he  crieth  ;  the  poor  also, 
and  him  that  hath  no  helper." 

Consider,  then,  his  redemption — Man 
was  afar  off  from  God,  guilty,  and  under 
the  penalty  of  that  sentence,  "  The  soul 
that  sinneth,  it  shall  die  !"  How  was  the 
mercy  of  God  to  be  displayed,  and  his 
justice  remain  unsullied  ?  By  the  death 
of  the  holy  Jesus,  the  Son  of  God,  his 
justice  is  satisfied  and  engaged  on  the 
sinner's  side  ;  so  that  his  mercy  may  flow 
to  sinners  in  copious  and  uninterrupted 
streams.  The  divine  love  has  its  bright- 
est displays,  in  being  manifested  towards 
the  unworthy  ;  and  the  Almighty  arm  is 
now  stretched  forth  to  save,  and  not  to 
destroy  the  sinful.  All  the  perfections  of 
God  being  engaged  on  the  sinner's  side, 
the  intercession  of  Him  M  ho  has  accom- 
plished this,  will  evidently  prevail.  The 
sinner  may  now  be  received  as  a  child 
returning  to  a  reconciled  Father.  Here, 
then,  and  here  only,  is  the  true  ground 
of  encouragement  for  us  to  draw  near 
with  confidence  to  the  holy  God. 

Consider  the  situation  of  the  Inter- 
cessor. He  is  "  at  the  right  hand  of 
God."  We  may  learn  hence  his  power, 
his  dignity,  his  holiness,  his  interest  with 
God,  and  his  being  ever  present  in  heav- 
en for  us.  "All  power  is  given  him  in 
heaven  and  earth."  "All  things  go," 
says  Bishop  Hopkins,  "by  favour  and 
friendship  in  the  courts  of  heaven  ;  if  ire 
stand  upon  our  own  merits  and  desert*, 
we  shall  be  shamefully  disappointed  in 
OUT  expectations :  we  have  no  merit  to 
take  place  in  heaven,  but  only  the  merit 
of  the  Lord  Jisus  Christ."  Ah!  how 
absurdly  do  they  act,  who.  when  such  an 
Intercessor  pleads  for  us,  put  their  cause 
into  the  hands  of  any  Creature,  saint,  or 
angel. 

Consider  his  character.     He  is  the  be 

loved  Son  of  God,  u  the  elect  in  whom 
t 


118 


ON  PRAYER. 


his  soul  delighteth."  He  is  "  holy,  harm- 
less, undefiled,  separate  from  sinners,  and 
made  higher  than  the  heavens."  And 
with  all  this,  he  is  full  of  compassion, 
tenderness,  and  love.  "  We  have  not  an 
High  Priest  which  cannot  be  touched 
with  the  feeling  of  our  intimities,  but  was 
in  all  points  tempted  like  as  we  are,  yet 
without  sin."  He  is  one  who  can  have 
compassion  on  the  ignorant,  and  on  them 
that  are  out  of  the  way.  Seeing,  then, 
that  we  have  such  a  great,  such  a  com- 
passionate "  High  Priest,  that  is  passed 
into  the  heavens,  Jesus,  the  Son  of  God, 
let  us  come  boldly  unto  the  throne  of 
grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need." 

Consider,  farther,  the  nature  of  his  In- 
tercession. St.  John  seems  to  give  us  an 
emblematic  view  of  this  ;  "  And  another 
angel  came  and  stood  at  the  altar,  having 
a  golden  censer ;  and  there  was  given 
unto  him  much  incense,  that  he  should 
offer  it  with  the  prayers  of  all  saints  upon 
the  golden  altar  which  was  before  the 
throne.  And  the  smoke  of  the  incense 
which  came  with  the  prayers  of  the 
saints,  ascended  up  before  God  out  of  the 
angel's  hand."  Even  the  prayers  of  the 
saints  are  so  defective,  that  they  need  the 
incense  of  our  Redeemer's  merit  to  make 
them  acceptable  unto  God. 

Jesus  Christ  intercedes  by  personally 
appearing-  for  us  before  God.  In  heaven 
itself  he  now  appears  "  in  the  presence 
of  God  for  us.  This  man,  after  he  had 
offered  one  sacrifice  for  sin,  for  ever  sat 
down  on  the  right  hand  of  God."  "  By 
his  own  blood  he  entered  in  once  into  the 
holy  place."  The  virtue,  merit,  and 
power  of  that  blood  still  remain.  How 
sure  may  we  be,  then,  that  he  will  obtain 
what  he  asks,  when  he  pleads  that  he 
died  to  procure  it.  He  ascended  into 
heaven  with  the  body  in  which  he  suf- 
fered ;  and  we  may  imagine,  when  he 
makes  intercession,  that  body  silently  and 
yet  powerfully  urges  his  plea  in  our  be- 
half. Hence,  St  John,  who  saw  the  glo- 
ry of  the  inner  temple  of  God,  says,  "  I 
beheld,  and  lo,  in  the  midst  of  the  throne, 
stood  a  lamb  as  it  had  been  slain."  This 
view  of  the  subject  has  been  well  illus- 
tiated  by  the  story  of  Amyntas  and 
ylkhylas  related  by  the  historian  /Elian. 


/Echylas  was  condemned  to  death  by  the 
Athenians,  and  was  about  to  be  led  to 
execution.  His  brother  Amyntas  had 
signalized  himself  in  the  service  of  his 
country,  and  on  the  day  of  a  most  illus- 
trious victory,  in  a  great  measure  ob- 
tained by  his  means,  had  lost  his  hand. 
He  came  into  the  court,  just  as  his  broth- 
er was  condemned,  and  without  saying 
any  thing,  exposed  the  stump  of  his  arm 
from  under  his  garment,  and  held  it  up 
in  their  sight;  and  the  historian  tells  us, 
"  that  when  the  judges  saw  this  mark  of 
his  sufferings,  they  remembered  what  he 
had  done,  and  for  his  sake  discharged 
the  guilty  brother,  whose  life  had  been 
forfeited."  The  wounded  body  of  the  Sa- 
viour, though  there  may  remain  no  visible 
marks  of  his  humble  state,  is,  in  the  sight 
of  God,  thus  perpetually  pleading  for  his 
sinful  and  guilty  brethren.  Not  that 
God  the  Father  is  severe,  austere,  difficult 
to  be  entreated,  or  hard  to  be  won :  this 
would  be  a  very  mistaken  view  of  him 
whose  name  is  Love.  The  Father  ap- 
points this  way  of  approach  in  infinite 
compassion  and  love  to  us,  that  we  may 
"  come  boldly  unto  the  throne  of  grace :" 
and  though  his  holiness  be  such  that  he 
cannot  endure  the  approach  of  sinners 
without  a  Mediator,  yet  it  was  his  own 
free  grace  which  moved  him  to  provide 
a  Mediator,  and  disposes  him  to  accept 
his  mediation  in  our  behalf.  Hence  the 
Father  himself  is  represented  as  willing 
to  hear  us,  when  we  pray  in  the  name  of 
Jesus.  Thus  our  Lord  says  to  his  disci- 
ples, "  At  that  day  ye  shall  ask  in  my 
name,  and  I  say  not  unto  you  that  I  will 
pray  the  Father  for  you,  for  the  Father 
himself  loveth  you." 

Jesus  Christ  intercedes  for  his  people 
by  praying  for  them.  Does  he  see  them 
exposed  to  the  just  vengeance  of  the  holy 
Almighty  God  ?  Is  the  sentence  gone 
forth,  "  Cut  it  down,  why  cumbereth  it 
the  ground  ?"  he  prays,  "  Let  it  alone 
this  year  also,  and  I  will  dig  about  it,  and 
dung  it,  and  if  it  bear  fiuit,  well;  but  if 
not,  after  that  thou  shalt  cut  it  clown." 
Are  any  of  his  disciples  exposed  to  pe- 
culiar temptations  and  dangers,  so  that  it 
may  be  said  of  them,  as  it  was  of  Peter, 
"  Satan  hath  desired  to  have  you  that  he 
may  sift  you  as  wheat  ?"  he  adds,  {;  But 


ON  PRAYER. 


119 


I  have  prayed  for  thee  that  thy  faith  fail 
not."  Indeed,  we  could  never  pray  our- 
selves, we  could  never  approach  unto 
God  so  as  to  be  accepted  of  him,  but 
through  the  intercession  of  Christ.  "No 
man,"  saith  our  Lord,  "  cometh  unto  the 
Father,  but  by  me."  By  his  prayers  we 
receive  the  Holy  Spirit,  and  many  other 
spiritual  blessings.  In  the  17th  of  John, 
you  have  a  delightful  specimen  and  ex- 
ample of  the  prayers  which  Jesus  our 
Lord  himself  makes  for  his  people. 

Jesus  Christ  also  offers  up  our  prayers. 
— It  was  the  office  of  the  Jewish  priests 
to  present  the  prayers  of  Israel  unto  God 
at  the  time  they  burned  incense  before 
the  Lord  on  the  altar.  And  thus  our 
High  Priest,  by  his  own  intercession, 
makes  even  our  poor  and  imperfect  sighs 
and  groans  prevailing  and  effectual.  The 
very  best  prayers  we  make,  even  when 
aided  by  the  Holy  Spirit  of  our  God,  are 
so  tainted  with  our  sins,  and  so  mingled 
with  our  imperfections,  as  to  need  his  me- 
diation for  their  acceptance.  He  has  as- 
sured us,  "  Whatsoever  ye  shall  ask  the 
Father  in  my  name,  he  will  give  it  you  ; 
ask,  and  ye  shall  receive,  that  your  joy 
may  be  full."  This  name  of  Christ  ena- 
bled those  who  used  it,  through  faith  in 
his  name,  to  work  miracles,  cast  out  dev- 
ils, speak  with  new  tongues,  and  oppose 
and  overcome  Satan,  the  world,  and  the 
flesh  ;  and  by  it  we  shall  assuredly  pre- 
vail in  all  our  petitions.  Our  persons  and 
our  prayers  are  accepted  of  God,  in  and 
by  Jesus  Christ. 

It  is  delightful  to  consider  further,  that 
the  intercession  of  our  Lord  is  all  in  our 
behalf.  It  is  said  of  the  prophet  Elijah, 
uEliasmade  intercession  to  God  against 
Israel."  "  He  was,"  says  Trail.  "  a  se- 
vere prophet,  and  had  severe  service  put 
into  his  hand  ;  but  our  great  Prophet  and 
High  Priest  makes  no  intercession  against 
his  Israel,  but  all  for  them."  In  that 
path  i  n  of  what  he  is  doing,  we  may  ob- 
serve that  he  mentions  not  one  fault  of 
his  disciples,  hut  selects  what  is  good  in 
their  conduct,  and  then  pleads  their  cause. 
Let  us  see  in  this  his  love;  let  us  trust 
him  entirely. 

The  intercession  of  Christ  is  an  endur- 
ing act  of  mercy.  His  grace  and  love 
never  fail.    It  is  said,  "  He  ever  liveth 


to  make  intercession."  Therefore  the 
Apostle  adds,  "  He  is  able  to  save  to  the 
uttermost."  We  need  not  fear  that  we 
are  now  too  late  to  obtain  the  advantages 
of  it.  He  intercedes  for  hi?  church  now, 
as  he  did  in  the  days  of  his  flesh. 

It  is  also  an  intercession  for  sinners. 
— It  was  foretold  of  him,  "  He  bore  the 
sin  of  many,  and  made  intercession  for 
the  transgressors."  Hence  he  prayed 
even  for  his  murderers.  When  they  had 
taunted  and  reviled  him,  and  nailed  him 
to  the  accursed  tree,  he  still  prays,  "  Fath- 
er, forgive  them."  And  there  is  a  spe- 
cial intercession  for  his  people,  which 
may  greatly  encourage  believers.  St. 
Paul  says,  "  who  also  maketh  intercession 
for  us."  The  connection  here  shows 
him  to  mean  God's  peculiar  people  ;  hence 
our  Lord  says,  "  I  pray  not  for  the  world, 
but  for  them  which  thou  hast  given  me, 
for  they  are  thine."  Augustine  says, 
"  Christian  men  in  their  prayers  mutually 
recommend  each  other  to  the  divine  re- 
gard. That  person  for  whom  no  one  in- 
tercedes, while  he  intercedes  for  all,  is  the 
true  and  only  mediator." 

1  have  stated  thus  fully  and  plainly, 
from  the  Holy  Scriptures,  the  doctrine  of 
the  intercession  of  Jesus  Christ,  because 
it  is  not  only  a  most  delightful  truth  to 
those  who  feel  the  burden  of  their  sins, 
but  is  highly  profitable  to  us  when  duly 
improved.  To  this  end  it  should  be  con- 
sidered before,  at  the  time  of  and  after 
your  prayers. 

Before  prayers.  Make  it  the  only 
ground  of  your  encouragement  to  draw 
near  to  God.  Do  not,  on  the  one  hand, 
trust  in  any  preparation  which  you  may 
have  made,  or  in  any  dispositions  which 
you  may  have  acquired ;  and  on  the 
other  hand,  whatever  your  former 
transgressions,  or  aggravated  wickedness, 
may  have  been,  or  whatever  is  the  con- 
viction of  your  present  sinfulness,  or 
your  indisposition  to  approach  God,  still 
endeavour  to  come  with  freedom,  know- 
ing that  you  "  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous;  and 
he  is  the  propitiation  for  our  sins." 

At  the  time  of  prayer.    Let  the  inter- 
cession of  Christ  encourage  you.  Ex- 
pect, through  his  mediation,  the  spirit  of 
grace  and  supplication.    By  the  exercise 


120 


ON  PRAYER. 


of  faith 7  however  weak,  still  expect  to 
receive,  "  out  of  his  fulness,  grace,"  suited 
to  our  necessity.  However  great  the 
matter  for  which  you  ask,  however  many 
things  in  yourself  may  tend  to  discour- 
age or  discomfort  you  ;  you  have  a  suf- 
ficient ground  to  hope  for  the  acceptance 
of  your  prayers,  through  the  name  and 
mediation  of  Jesus  Christ.  His  gracious 
intercession  remains  firm  and  unchange- 
able. Let  faith  in  Christ's  merits  quiet 
and  compose  your  troubled  mind,  and 
dispose  and  strengthen  you  to  leave  ev- 
ery petition  with  comfort  and  confidence 
in  his  hands. 

After  prayer.  However  conscience 
may  accuse  you  of  many  wanderings, 
imperfections,  and  distractions,  or  abuses 
of  former  answers  to  prayer,  or  however 
earnest  or  fervent  your  petitions,  still 
plead  for  acceptance  only  on  this  ground, 
Christ  is  your  mediator.  Your  hope  of 
a  favourable  reception  of  any  prayer  is, 
and  is  only,  in  the  name  and  work  of  Je- 
sus Christ,  and  not  in  your  own  prayers. 
A  practical  writer  observes,  "  If  we  have 
cast  our  anchor  on  Christ,  and  rest  upon 
his  merits  and  intercession,  in  order  to 
the  receiving  of  an  answer  to  our  pray- 
er, we  shall  have  a  sufficient  hold  to  keep 
us  sure  and  steadfast,  in  the  midst  of  the 
tossing  waves  of  this  world.  By  this  we 
may  answer  all.  Christ  is  faithful,  and 
a  tender  sympathizing  High  Priest,  and 
so  will  not,  and  cannot  forget  or  neglect 
our  cause."* 

M  He,"  says  Ambrose,  "  is  our  mouth, 
with  which  we  address  the  Father  ;  our 
eye,  by  which  we  behold  him ;  our 
hands,  by  which  we  present  ourselves  to 
him  :  without  whose  mediation  neither 
we,  nor  any  of  all  the  saints,  have  the 
least  intercourse  with  God." 


CHAPTER  V. 

On  Private  Prayer. 

It  is  observed  by  Dr.  Owen,  "  that  if 
a  man  of  a  carnal  mind  be  brought  into 


*  Brown  on  Prayer  :  an  author  to  whom  the 
writer  has  been  often  indebted. 


a  large  company,  he  will  have  much  to 
do  ;  if  into  a  company  of  Christians,  he 
will  feel  little  interest ;  if  into  a  still 
smaller,  engaged  in  religious  exercises, 
he  will  feel  still  less  ;  but  if  taken  into 
a  closet,  and  forced  to  meditate  on  God 
and  eternity,  this  will  be  insupportable 
to  him."  Man.  is  evidently  by  nature 
averse  to  all  communion  with  God. 
There  is  an  enmity  to  be  removed.  And 
hence  arises  the  necessity  of  a  change 
of  mind ;  of  obtaining  "  a  spiritual  mind," 
without  which,  spiritual  truths  and  exer- 
cises can  neither  engage  nor  influence 
the  heart.  The  man  who  possesses  a 
spiritual  mind,  does,  through  the  grace  of 
the  Holy  Spirit,  often  find  that  closet  re- 
tirement, which  Dr.  Owen  states  to  be  so 
insupportable  to  the  carnal  mind,  a  real 
privilege. 

The  duty  of  prayer  generally  has  al- 
ready been  proved ;  and  that  of  closet 
devotion  is  plain  from  our  Lord's  direc- 
tion. Let  us  endeavour,  however,  al- 
ways to  consider  it  as  an  advantage  af- 
forded to  us,  rather  than  as  a  work  re- 
quired of  us. 

Baxter  well  expresses  this  :*  "  What 
delightful  converse  may  a  Christian  have 
with  God  alone  !  He  is  always  present, 
always  at  leisure  to  be  spoke  with,  al- 
ways easy  of  access  !  He  has  no  interest 
that  will  clash  with  our  happiness.  He 
never  mistakes  our  meaning  nor  our 
character.  In  proportion,  indeed,  as  any 
thing  of  God  appears  in  men,  their  con- 
verse is  excellent  and  delightful,  But 
there  is  so  much  of  vanity  and  sin  in  all 
of  us,  as  exceedingly  darkens  our  light, 
and  damps  the  pleasure,  and  blasts  the 
profit  of  our  mutual  converse.  How 
often  have  I  been  delighted  in  God,  when 
I  have  found  most  deceit  and  darkness 
in  the  world !  How  often  has  he  com- 
forted me,  when  it  was  not  in  man  to 
do  it !" 

In  order  to  have  a  fuller  view  of  se- 
cret prayer,  we  will  consider  it  under 
different  sections,  as  it  is  distinguished 
from  other  kinds  of  worship ;  as  it  re- 
spects the  object  of  worship  ;  the  subjects 
to  be  mentioned  ;  the  use  of  forms  ;  the 


*  See  his  excellent  little  Tract,  "  Converse 
with  God  in  Solitude." 


ON  PRAYER. 


121 


various  parts,  the  answer,  the  frequency, 
and  the  reward  of  prayer.  After  dwell- 
ing on  these  particulars  in  this  chapter, 
we  may  afterwards  be  the  more  brief  in 
remarks  on  other  kinds  of  prayer. 

Scot.  I. —  On  Secret  Prayer,  as  distin- 
guished from  other  kinds  of  Wor 
ship. 

There  are  some  things  in  which  secret 
prayer  has  an  advantage  over  social 
and  public  worship.  By  praying  in  se- 
cret we  give  God  the  glory  of  his  being 
every  where  present,  and  seeing  and 
knowing  all  things.  We  acknowledge 
not  only  his  general  providence,  as  tak- 
ing care  of  communities  ;  but  his  parti- 
cular providence,  in  watching  over  us  in- 
dividually. We  express  our  faith  in  his 
presence,  his  power,  and  his  love- 

The  Christian  can  also  in  secret  give 
free  vent  to  every  desire :  vary  his  re- 
quest according  to  the  present  state  of  his 
mind,  or  the  present  necessities  of  the 
day  or  hour  in  which  he  is  living ;  he 
can  dwell  on  his  personal  wants ;  and,  in 
short,  give  full  scope  to  his  feelings,  and 
pour  out  his  whole  soul  before  God,  with 
a  freedom  that  he  would  not  before  his 
dearest  friend. 

Prayer  in  secret  is  also  considered  by 
our  Lord  as  forming  a  line  of  distinction 
between  the  Christian  and  the  mere  pro- 
fessor. "  When  thou  pray  est  thou  shalt 
not  be  as  the  hypocrites,  for  they  love  to 
pray  standing  in  the  synagogues,  and  in 
the  corners  of  the  streets,  that  they  may 
be  seen  of  men."  When  we  are  constant 
in  secret  prayer,  not  as  an  act  of  self- 
righteousness,  but  from  a  feeling  of  neces- 
sity, and  its  being  both  our  duty  and 
privilege,  we  may  hope  well  of  our  sincer- 
ity, and  of  the  general  state  of  our  souls 
before  God. 

Other  advantages  of  secret  prayer,  will 
be  noticed  afterwards.  But  it  must  not 
be  concealed,  that  there  are  peculiar  diffi- 
cvllies  in  constant  and  fervent  secret 
prayer.  We  have  many  adversaries  op- 
posing us.  We  are  by  nature  both  re- 
luctant to  the  duty,  and  utterly  helpless 
and  iusulhVient  in  ourselves.  We  can  do 
nothing  by  our  own  strength  ;  though  we 
may  "  do  all  things  by  Christ  Strength- 
ening  us."    And  besides  the  oppositions 

16 


of  a  corrupt  nature  within,  the  tempta- 
tions of  the  world  without  continually 
draw  and  allure  us  from. the  practice  of 
this  duty.  Our  great  enemy,  Satan,  also, 
uses  every  temptation  to  keep  us  from 
secret  prayer.  Hence,  though  it  is  a 
most  evident  and  needful,  as  well  as  profit- 
able duty,  yet  it  is  one,  which  it  is  not  easy 
with  constancy  and  effect  to  fulfil.  We 
do  not  find  it  so  difficult  to  read  the  Bible, 
go  to  Church,  or  hear  sermons,  as  we  do 
to  persevere  in  constant,  fervent,  and  be- 
lieving private  .  prayer.  (;  It  is  easier," 
says  one,  "  to  hear  a  whole  hour,  than  to 
pray  for  a  quarter  of  an  hour."  "  WThen," 
says  another,  "we  have  overcome  the 
difficulties  at  one  time,  it  may  be  the 
next  day  we  shall  meet  with  new  conflicts, 
new  distempers,  new  afflictions,  new 
strength  of  lusts,  and  a  new  indisposition 
of  mind,  against  which  we  must  put  on  a 
strong  and  unalterable  resolution  ;  as  that 
holy  man  who  said,  he  never  went  to 
pray  but  he  found  so  many  impediments, 
that  except  he  so  bound  himself  by  a  firm 
determination,  he  could  never  have  been 
constant,  or  kept  himself  from  formal  or 
customary  performance."  Let  it  then  en- 
courage us  to  consider,  that  nothing  so 
effectually  as  prayer  impairs  the  kingdom 
of  darkness,  and  hinders  the  success  of 
our  adversary.  It  is  a  just  and  excellent 
observation,  that  continuing  in  prayer  will 
make  a  man  give  over  sinning,  or  else, 
continuing  in  sin  will  make  a  man  give 
over  praying. 

The  retirement  of  private  prayer  spe- 
cially distinguishes  it ;  and  our  Lord  has, 
in  a  few  words,  fully  stated  to  us  its  true 
character  in  this  respect — "  Thou,  when 
thou  prayest,  enter  into  thy  closet,  and 
when  thou  hast  shut  thy  door,  pray  to 
thy  Father  which  is  in  secret,  and  thy 
Father  which  secth  in  secret,  shall  reward 
thee  openly.  The  principle  which  is 
here  inculcated  is,  the  avoiding  of  all 
show  in  your  religion,  any  thing  that 
might  foster  vain  glory,  or  appear  to  pro- 
ceed from  it.  In  actions  done  in  public, 
the  opinions  and  thoughts  of  others,  are 
apt  to  have  an  undue  weight  and'influence 
upon  our  minds.  Our  Lord  is  not  here 
speaking  against  public  or  social  worship, 
which  he  elsewhere  commands:  but  is 
exposing  the  vain  show  and  hypocrisy 


ON  PRAYER. 


of  mere  professors,  "  having  a  form  of 
godliness  without  the  power." 

That  those  who  are  here  addressed  do 
pray  is  taken '  for  granted  :  the  duty  is 
manifest  and  unquestionable ;  and  the 
mode  of  our  Lord's  expression  may  im- 
ply, that  a  Christian's  living  without 
prayer  is  a  contradiction  in  terms. 

The  retirement  of  private  devotion  is 
strongly  inculcated  in  the  expression, 
"  Enter  into  thy  closet.  Retire  from 
company.  Go  by  thyself.  Be  alone. 
The  word  xafieiov,  (closet)  means  any  re- 
tired solitary  place,  at  home  or  abroad, 
where  we  may  escape  from  the  observa- 
tion of  others,  and  be  undisturbed  by  them ; 
not  that  the  closet  itself  possesses  any 
sanctity,  or  will  work  in  the  way  of  a 
charm.  You  are  not  to  go  into  your  clos- 
et on  that  account ;  but  you  retire  from  the 
notice  of  others  to  avoid  ostentation  on  the 
one  hand,  and  distraction  on  the  other. 
"  Shut  thy  door."  Keep  out  the  world,  and 
prevent  every  intrusion :  thou  hast  a  great 
business  to  transact  with  thy  God,  and  let 
not  the  dearest  friend  or  relative  interfere 
with  thy  intercourse  and  converse  with 
him.  The  privacy  of  prayer  is  the  great 
thing  which  is  here  enforced.  Poor  per- 
sons who  have  but  one  apartment,  may 
enter  into  the  spirit  of  this  direction  by 
praying  wherever  they  can  be  retired. 
Isaac's  closet  was  a  field.  "  He  went  out 
to  meditate  in  the  field  at  even-tide." 
David's  closet  was  his  bed  chamber. 
"  Commune  with  your  own  heart  upon 
your  bed,  and  be  still."  Our  Lord's  closet 
was  a  mountain.  "  When  he  had  sent 
the  multitude  away,  he  went  up  into  a 
mountain  apart  to  pi  ay,  when  the  evening 
was  come  he  was  there  alone."  Peter's 
closet  was  the  house  top.  "  Peter  went 
upon  the  house-top  to  pray,  about  the 
sixth  hour."  Hezekiah's  closet  was 
turning  "  his  face  towards  the  wall,  and 
praying  unto  the  Lord." 

But  there  is  a  retiredness  of  heart  and 
a  self-recollection  which  is  of  greater  im- 
portance than  any  particular  place  of 
prayer.  This  is  the  fruit  of  the  Holy 
Spirit,  as  has  already  been  shown  ;  let  us 
then  continually  look  for  and  solely  de- 
pend on  his  aid,  which  alone  can  enable 
us  to  give  our  whole  hearts  to  this  great 
work.    Some  have  found  it  a  happy  means 


of  assisting  in  gaining  self-recollection,  to 
have  nothing  to  do  but  to  pray.  "  We 
must,"  says  Bonnel,  "  shut  all  other  busi- 
nesses from  our  minds  at  that  time,  and 
say,  I  have  nothing  to  do  this  half  hour, 
but  to  wait  on  my  God.  For  if  we  de- 
termine ourselves  no  time,  but  are  in  haste 
to  do  something  else,  as  soon  as  we  have 
done  our  prayers,  it  is  a  great  hazard  if 
we  are  recollected  at  all  during  our  wor- 
ship." 

Sect.  II. —  On  the  Being  to  be  worship- 
ped. 

It  is  evident  that  the  Being  whom  all 
men  are  to  worship,  must  be  every  where 
present,  have  all  power  and  know  all 
things.  Many  prayers  being  offered  up, 
at  the  same  time,  by  many  persons,  and 
for  different  things,  an  assurance  that  he 
possesses  these  attributes  is  necessary,  in 
order  to  our  placing  confidence  in  him, 
that  he  will  answer  all,  and  give  to  each 
that  which  is  best  in  his  particular  situa- 
tion. Hence  the  absurdity  of  praying  to 
Saints  and  Angels,  or  through  their  me- 
diation. 

God  is  also  infinitely  holy  and  right- 
eous j  "  a  God  of  truth  and  without  ini- 
quity, just  and  right  is  he."  He  has  all 
means  in  his  control ;  he  is  Lord  of  all 
worlds  ;  and  he  has  all  riches  in  his  pos- 
session. But  when  to  these  perfections 
we  can  add  the  attributes  of  goodness, 
tenderness,  and  love,  we  may  then  have 
the  greatest  confidence.  And  this  is  the 
case  with  the  Christian.  He  may  con- 
sider God,  not  only  as  the  Father  of  the 
human  race,  but  as  his  father  in  a  more 
special  relation.  Christians  have  receiv- 
ed "the  Spirit  of  adoption,  whereby  they 
cry  Abba,  Father  :"  they  are  "  reconciled 
to  God  by  the  death  of  his  Son.  Like  as 
a  father  pitieth  his  children,  so  the  Lord 
pitieth  them  that  fear  him."  Jesus  Chiist 
delights  to  bring  this  relation  before  us. 
He  tells  us,  when  ye  pray,  say,  Our 
Father, — pray  to  thy  Father  which  is  in 
secret."  Private  prayer  is  the  soul's  ap- 
proach in  its  retirements  to  this  recon- 
ciled Father  ;  to  one  who  has  been  pleas- 
ed to  endear  himself  by  so  condescending 
and  so  kind  a  title.  He  is  "  the  Father 
of  our  Lord  Jesus  Christ,  of  whom  the 
whole  family   in  heaven  and  earth  is 


ON  PRATER. 


1-23 


named,"  and  in  him  he  is  ours  also.  Our 
Lord  says  to  Mary,  "  I  ascend  unto  my 
Father,  and  your  Father/' — first  mine, 
and  then  yours.  And  how  graciously 
he  encourages  us  to  bring  our  wants  be- 
fore God — "  What  man  is  there  of  you, 
of  whom  if  his  son  ask  bread,  will  he 
give  him  a  stone  ?  or  if  he  ask  a  fish  will 
he  give  him  a  serpent  ?  If  ye,  then, 
being  evil,  know  how  to  give  good  gifts 
unto  your  children,  how  much  more 
shall  your  Father,  which  is  in  heaven, 
give  good  things  to  them  that  ask  him." 

In  praying  to  God  the  Father,  we  do 
not  exclude  the  Son  and  Holy  Spirit 
from  our  worship.  We  should  ever  in- 
clude the  thrice  holy  Jehovah  in  our  ad- 
oration. In  fact,  we  cannot  as  Chris- 
tians worship  the  one  Jehovah,  but  we 
include  in  that  worship  all  the  persons 
of  the  sacred  Trinity ;  God  is  our  Father 
only  in  Christ,  and  we  call  on  him  as 
such.  We  may  however  pray  separately 
to  each  person  of  the  ever  blessed  Trini- 
ty. We  may  pray  to  Jesus  Christ,  (Luke 
xxiii,  42  ;  Acts  vii,  59  ;  2  Cor.  xii,  8,  9,) 
and  to  the  Spirit,  (Matt,  xxviii,  9  ;  2  Cor. 
xiii,  14;  Isa.  vi,  3,  9,  compared  with 
Acts  xxviii,  25.)  In  worshipping  them, 
we  only  worship  the  one  God ;  yet  the 
general  way  of  approaching  the  Almigh- 
ty in  prayer,  is  to  God  the  Father, 
through  the  mediation  of  the  Son,  and 
by  the  aid  of  the  Spirit. 

How  delightful  is  the  relation  subsist- 
ing between  God  and  the  Christian  as 
Father  and  child  !  The  child  receives  ev- 
ery thing  freely  from  paternal  love  ;  it 
does  not  come  to  the  father  as  a  pur- 
chaser, or  as  a  merchant  with  an  equiva- 
lent. When  a  desire  for  any  good  arises 
in  the  child's  mind,  it  does  not  offer  to 
buy  it  at  a  price,  but  simply  expresses 
its  feelings  and  asks  it  as  a  gift.  In  its1 
earliest  years  the  child  cannot  speak  ilsj 
wants  plainly  j  yet  even  in  infancy,  they 
are  made  known  by  looks  and  cries,  and 
the  father  understands  these  expressions 
of  its  wishes.  As  the  child  grows  up, 
all  that  the  father  requires  of  it  is  an 
affectionate  and  dutiful  conduct,  a  rever- 
ence and  honour,  and  obedience,  totally 
distinct  from  slavish  fear,  and  which  in 
effect  only  tends  to  promote  its  real  hap- 
piness. 


It  is  under  the  influence  of  these  feel- 
ings that  we  should  come  to  God ;  and 
though  we  only  learn  to  cry  "  Abba, 
Father,"  by  slow  degrees,  let  us  perse- 
vere in  faith  and  love,  till  we  receive  the 
full  Spirit  of  adoption. 

In  worshipping  God,  we  need  not  be 
anxious  to  comprehend  the  particulars  of 
| his  nature,  except  as  he  has  revealed 
himself.  Beware  of  any  fanciful  repre- 
sentation or  figure  of  him.  All  such 
things  tend  only  to  degrade  him  in  our 
minds,  and  to  fill  us  with  unsuitable  ideas 
of  his  majesty.  They  are  also  directly 
prohibited  in  the  word  of  God.  Jesus 
Christ  is  the  only  Mediator  and  ground 
of  access  to  God  the  Father ;  and  his 
Holy  Spirit,  the  purchase  of  the  blood  of 
Christ,  and  sent  by  him  to  help  our  in- 
firmities, our  gieat  Assistant.  The  view 
we  should  endeavour  to  have  of  God,  is 
that  which  our  Lord  gives; — u  God  is  a 
Spirit ;"  and  that  which  was  revealed  to 
Moses — {t  The  Lord,  the  Lord  God,  mer- 
ciful and  gracious,  long-suffering,  abun- 
dant in  goodness  and  truth,  keeping  mer- 
cy for  thousands,  forgiving  iniquity  and 
transgressions,  and  sin,  and  that  will  by 
no  means  clear  the  guilty."  Keep  fast 
hold  then  of  this  view  of  the  character 
of  God ;  it  is  exactly  suited  to  the  wants 
of  sinners. 

The  consideration  that  the  eye  of  God 
is  ttpon  us,  that  our  heavenly  Father  is 
in  secret  and  there  beholds  us,  should  be 
continually  on  our  minds  as  a  motive  of 
continual  watchfulness,  and  a  source  of 
the  greatest  comfort.  li  Thou  God  seest 
me,"  should  be  written  on  the  walls  of 
our  closet ;  or,  rather,  deeply  engraven 
on  our  hearts.  Before  an  earthly  supe- 
rior, we  are  careful  and  circumspect  in 
all  our  expressions  and  actions :  how 
careful  then  should  we  be  when  we  ap- 
proach unto  one,  who,  though  he  is  our 
Father,  is  yet  the  King  of  kings,  and 
the  Lord  of  lords?  "If  an  angel,  in  all 
his  heavenly  brightness,  were  to  be  with 
us,  surely  our  hearts  would  feel  awed  by 
his  glorious  presence.  How  much  more 
then  should  it  affect  us,  and  fill  us  with 
holy  fear,  to  think,  1 1  am  with  God  ;  he 
is  present  in  the  room  with  me !  that 
God  is  now  about  me,  whose  glory  stains 


134 


ON  PRAYER. 


and  sullies  the  beauty,  and  extinguishes 
the  light  of  angels  !' " 

Rush  not,  hastily,  then,  into  the  pres-  : 
ence  of  God.    Pause  for  a  few  moments. 
Meditate  on  his  character.    Consider  his 
goodness,  he  is  "  our  Father :"  consider 
his  greatness,  he  is  "  in  heaven."  i 

Recollect  the  glorious  Majesty  of  that 
Being  whom  you  address.  He  is  in  i 
heaven,  and  we  are  upon  earth.  It  is 
with  reflections  of  this  kind,  that  David 
begins  many  of  his  Psalms.  Thus  he 
says  in  the  104th  Psalm,  "  O  Lord,  my 
God,  thou  art  very  great,  thou  art  clothed 
with  majesty  and  honour.  Who  cover- 
est  thyself  with  light  as  with  a  garment, 
who  stretchest  out  the  heavens  like  a 
cuitain,  who  layeth  the  beams  of  his 
chamber  in  the  water,  who  maketh  the 
clouds  his  chariot,  who  walketh  upon 
the  wings  of  the  wind."  These  recol- 
lections of  his  majesty  are  calculated 
through  the  grace  of  the  Holy  Spirit,  to 
bring  your  mind  to  a  state  of  reverence 
and  a  holy  admiration  ;  of  solemnity  and 
devotional  feeling.  But  lest  this  view  of 
his  awful  grandeur  should  discourage 
you, 

Recollect  his  wonderfd  grace  and 
mercy.  Even  look  at  him  in  Christ  Jesus 
as  a  tender  and  loving  Father ;  as  full  of 
compassion  and  goodness.  How  he  en- 
dears himself  to  you  by  characters  of  the 
utmost  tenderness,  compassion,  and  love. 
"  Thy  Maker  is  thine  husband,  the  Lord 
of  Hosts  is  his  name."  "  Return,  saith 
the  Lord,  for  I  am  married  to  you." 
What  affectionate  wife  will  not  rejoice  in 
an  opportunity  of  meeting  a  kind  and 
faithful  husband  ?  What  child,  in  a  prop- 
er state  of  mind,  will  not  willingly  run 
to  the  arms  of  a  tender  father,  inviting 
it  to  come  to. him  ?  It  is  our  want  of 
faith  and  love  that  makes  our  prayers  a 
task  and  a  burden.  How  often  God  in- 
vites us  to  pray  ?  how  much  he  promis- 
es, in  order  to  encourage  us  to  come  to 
him  with  a  holy  boldness  and  confidence, 
freely  and  unreservedly !  We  need  not 
fear  to  ask,  when  God  himself  commands 
us  to  do  so.  . 

Sect-  III. — On  the  Subjects  to  be  men- 
tioned in  Prayer. 

'l  The  feeling  of  our  wants,"  says  Mrs. 


More,  the  confession  of  our  sins,  the  ac- 
knowledgment of  our  dependence,  the 
renunciation  of  ourselves,  the  supplica- 
tion for  mercy,  the  application  to  the 
fountain  opened  for  sin,  the  cordial  en- 
treaty for  the  aid  of  the  Spirit,  the  relin- 
quishment of  our  own  will,  resolutions  of 
better  obedience,  petitions  that  those  res- 
olutions may  be  directed  and  sanctified  : 
these  are  the  subjects  in  which  the  sup- 
plicant should  be  engaged,  by  which  his 
thoughts  should  be  absorbed." 

Prayer  being  the  expression  of  the 
heart's  desire  to  God,  we  should,  with  all 
simplicity  and  sincerity,  open  our  hearts  | 
unto  him.  When  you  retire  to  your  de- 
votions, lay  aside  all  artifice,  all  needless 
form,  all  distracting  anxiety,  and  express 
your  desires  with  the  utmost  plainness  of 
speech. 

Consider  before  you  begin,  what  are 
those  sins,  which,  if  you  were  now  on 
point  of  death,  would  weigh  most  on 
your 'conscience,  confess  them,  enlarge 
upon  their  circumstances  and  aggrava- 
tions, bewail  them,  and  plead  for  pardon 
through  the  blood  of  Christ.  What  bles- 
sing is  there  that  you  would  desire  above 
all  other  things  if  you  were  sure  to  have 
your  wish?  Whatever  it  be,  whether  it 
be  the  supply  of  earthly  wants,  or  par- 
don, grace,  peace,  or  heaven  itself — "  ask 
and  ye  shall  have."  What  are  those 
mercies  and  comforts  which  others  have 
not,  but  you  are  now  enjoying  ?  and  what 
are  those  which  you  could  least  of  all 
spare?  give  hearty  and  unfeigned  thanks 
for  the  possession  of  these.  Consider 
the  wants  of  your  friends,  your  imme- 
diate relatives,  and  your  acquaintance, 
and  intercede  for  them.  In  short,  make 
known  your  present  sins,  wants,  desires, 
and  mercies,  and  empty  the  very  thoughts 
of  your  hearts  in  the  most  easy  and  ob- 
vious expressions. — "  Lord,  save  me,  or 
I  perish  ;  Jesus,  thou  Son  of  David,  have 
mercy  upon  me  ;  God  be  merciful  to  me 
a  sinner  ;"  coming  from  a  full  heart,  are 
of  prevailing  weight  and  importance: 
while  the  most  eloquent  form  of  words, 
which  is  the  mere  expression  of  the  lips, 
is  utterly  unavailing.  Thus  you  may 
see  that  there  need  not  be  any  difficulty 
for  the  poorest  and  most  unlearned  to 
express  their  desires  in  prayer.    And  if 


ON  PRAYER. 


125 


you  complain  of  indisposition  and  unwil- 
lingness to  set  about  the  duty  ?  go  to  the 
footstool  of  mercy,  confess,  in  broken 
sighs  and  groans,  even  this  indisposition 
of  heart,  cast  this  care  upon  God,  and  he 
will  either  remove  it,  or  accept  those 
broken  sighs,  and  unexpressed  wishes  of 
the  heart,  which  mark  the  unfeigned  de- 
sire to  find  his  favour,  and  to  love  and 
serve  him.  The  great  thing  is  to  have 
the  heart  right  with  God ;  then  there 
will  be  no  difficulty  in  finding  matter  for 
prayer.  What  the  heart  feels,  the  mouth 
will  express ;  and  the  varying  tempta- 
tions and  circumstances- of  life  will  thus 
afford  great  variety  in  your  prayers. 
Dwell,  therefore,  chiefly  on  those  things 
with  which  you  are  most  deeply  affected, 
which  are  warmest  in  your  own  hearts. 

Prayer  for  temporal  blessings  should 
ever  be  mingled  with  expressions  of  en- 
tire and  unfeigned  submission  to  the  will 
of  God.  To  ask  for  them  thus  is  not 
improper,  but  perfectly  right,  for  many 
of  the  highest  saints  have  done  so,  and 
it  may  please  God  in  this  way  to  impart 
those  temporal  good  things  which  we 
need.  Hannah  asks  for  children,  and 
God  hears  her  prayer.  Hezekiah  asks 
for  health,  and  his  sickness  is  removed. 
Paul  prays  for  the  father  of  Publius,  sick 
of  a  fever,  and  he  is  healed.  Nay,  Asa 
is  blamed,  because  "  in  his  disease  he 
sought  not  to  the  Lord,  but  to  the  \A\y- 
sicians."  Only  see  to  it  that  your  de- 
sires are  purified  from  all  carnal  ends, 
and  sanctified  to  the  glory  of  God ;  that 
is,  that  you  desire  to  serve  him  more 
through  the  things  which  you  request. 
This  makes  the  end  of  the  pravcr  spirit- 
ual. "  S 

Prayer  for  spiritual  blessings,  for  par- 
don, peace,  holiness,  love,  the  favour  of 
God,  and  the  glory  of  heaven,  calls  for 
great  earnestness.  Take  no  denial.  Say, 
like  Jacob, <'  I  will  not  let  then  go  except 
thou  bless  me."  Be  importunate  with 
your  Cod.  ".The  kingdom  of  heaven 
suflereth  violence,  and  the  violent  take  it 
by  force."  Vet  it  is  possible  to  desire 
even  spiritual  things  for  merely  carnal 
ends,  as  with  the  notion  of  meriting 
heaven  by  them,  for  human  applause,  &C. 
And  it  is  too  true,  that  not  only  the  for- 
malist, but  a  really  devout  man  in  gene- 


ral, may  thus  sometimes  make  a  carnal 
prayer,  even  when  asking  for  spiritual 
things.  Indeed,  every  prayer  that  we 
offer  up  needs  divine  forgiveness,  and  the 
Saviour's  mediation. 

Sect.  IV. —  On  Forms  of  Prayer. 

Forms  of  prayer  are  in  themselves  not 
only  lawful,  but  often,  even  in  private, 
expedient  and  advantageous.  They  are 
a  help  by  which  a  child  may  be  trained 
to  walk  alone ;  the  staff  by  which  weak 
Christians  may,  through  the  divine  bles- 
sing, be  supported  ;  or  the  strong,  occa- 
sionally, when  labouring  under  present 
deadness,  or  indisposition,  be  much  as- 
sisted. 

The  necessity  for  forms  of  prayer 
must  therefore  be  left  to  the  cases  and 
consciences  of  individuals.  Let  it  be  re- 
membered, that  it  is  not  forms  of  prayer, 
nor  the  want  of  them,  that  makes  real 
devotion  ;  but  the  grace  of  God  in  Christ 
Jesus.  It  is  confessed,  that  many  not 
only  do  not  use  forms,  but  would  be 
straitened  in  the  use  of  them.  Surely 
Christians  ought  to  have  wisdom  and 
charity  neither  to  censure  nor  to  speak 
disdainfully  of  those  who  in  earnest  seek 
communion  with  God,  either  in  the  use 
of  forms  or  without  them.  "  The  gra- 
ces of  prayer,"  says  Bennett,  "  faith, 
love,  humility,  contrition,  resignation, 
holy  desires,  and  devout  affections,  are 
the  life  and  soul  of  prayer,  and  much 
more  to  be  regarded  than  this  or  that 
mode  of  outward  performance." 

Bishop  Wilkins,  after  allowing  the  use 
of  forms  for  the  young  and  weaker 
Christian,  both  in  the  family  and  the 
closet,  and  giving  him  a  caution  as  to  the 
ii(  c-essity  of  being  "narrowly  watchful 
over  his  own  heart,  for  fear  of  that  lip 
service  and  formality  to  which,  in  such 
cases,  we  are  more  especially  exposed," 
adds  as  follows  :  w  But,  for  any  one  so  to 
sit  down  and  satisfy  himself  with  this 
book  prayer,  or  prescribed  form,  as  to  go 
no  (either,  this  were  still  to  remain  in  his 
infancy,  and  not  to  {jrow  up  in  his  new 
nature.  This  would  be  as  if  a  man  who 
had  once  need  of  crutches,  should  al- 
ways afterwards  make  use  of  them,  and 
so  necessitate  himself  to  a  continual  iin- 
poteney. 


126 


ON  PRAYER. 


"  And  if  it  be  a  fault  not  to  strive  and 
labour  after  this  gift,  much  more  is  it  to 
jeer  and  despise  it,  by  the  name  of 'ex- 
tempore prayer,'  and  '  praying  by  the 
Spirit,'  which  expressions  are,  for  the 
most  part,  a  sign  of  a  profane  heart,  al- 
together a  stranger  to  the  power  and 
comfort  of  this  duty." 

And  after  giving  some  directions  to 
help  his  readers  in  the  performance  of 
prayer,  he  says,  "  It  will  not  be  difficult 
to  him  that  shall  attempt  it  after  this 
manner  to  pray  in  private  without  a 
form.  And  it  is  not  easy  to  express  what 
a  vast  difference  a  man  may  find  in  re- 
spect of  inward  comfort  and  satisfaction, 
between  those  private  prayers  that  are 
thus  conceived  from  the  affections,  and 
those  prescribed  forms  which  we  say  by 
rote,  or  read  out  of  books." 

Indeed,  an  ability  and  readiness  to  ex- 
press our  thoughts  to  God,  in  all  the  va- 
rious parts  of  prayer,  in  the  manner  most 
fit  to  profit  our  own  souls,  and  the  souls 
of  those  who  join  us,  is  not  only  a  val- 
uable gift,  but  a  delightful  privilege  which 
every  Christian  should  seek  to  gain. 

It  has  been  found  useful  in  private 
prayer,  to  consider  previously  the  things 
which  you  have  to  mention,  and  to  put 
them  down  under  the  different  parts  of 
prayer.  Thus,  have  you  sinned  by  vain 
and  trifling  conversation  in  company  ? 
place  that  under  Confession.  Do  you 
fear  a  particular  temptation  ?  place  the 
desire  for  strength  to  resist  it,  under  Pe- 
tition. This  previous  arrangement  has 
been  found  to  keep  the  mind  more  fixed 
on  its  work,  and  it  also  gives  you  the  ad- 
vantage of  reflecting  afterwards  on  the 
subjects  of  your  prayer. 

It  may  be  observed  that  the  Scriptures 
supply  us  with  many  beautiful  models  of 
prayer.  Some  have  found  it  useful  to 
take  a  Psalm  or  a  chapter  for  a  form  of 
prayer:  such  as  the  103d  Psalm  foi 
praise,  the  51st  Psalm  for  confession,  the 
9th  of  Daniel  for  intercession,  the  12th 
of  Romans  for  petition.  And  again, 
others  have  found  it  edifying  and  profit- 
able daily  to  repeat  the  Te  Deum.  God 
blesses  us  in  various  ways  when  we  en- 
deavour, in  simplicity  and  sincerity,  to 
seek  and  enjoy  his  presence,  and  obtain 
his  favour. 


As  prayer  is  a  duty  of  such  immense 
importance,  and  of  such  continual  re- 
currence, we  shall  dwell  more  fully  on 
the  subject  matter  of  our  prayers  under 
the  following  Section : 

Sect.  V. —  On  the  vajnous  parts  of 
Prayer. 

It  will  appear,  from  what  has  been 
said  already,  that  no  form  of  prayer  can, 
perhaps,  adequately  express  all  our  pri- 
vate, personal,  and  particular  wants.  It 
will,  therefore,  be  useful  to  have  our 
minds  so  furnished  with  information  on 
the  various  parts  of  prayer,  that  we  may, 
orderly,  and  with  propriety  and  readi- 
ness, express  every  want  before  God. 

The  parts  which  are  essential  in  our 
prayers,  may  be  comprehended  under  the 
four  heads  of  Confession,  Petition,  Inter- 
cession, and  Thanksgiving.  It  will  be 
useful  to  have  these  four  particulars  in 
your  mind,  and  to  bring  them  more  or  less 
into  every  prayer.  Perhaps  this  four- 
fold division  may  have  been  deduced 
from  the  passage,  (1  Tim.  ii,  1,)  where 
the  Apostle  says,  "I  exhort,  therefore, 
that  first  of  all,  supplications,  prayers,  in- 
tercessions, and  giving  of  thanks  be 
made."  Our  sins,  our  wants,  the  wants 
of  others,  and  the  mercies  of  God,  are 
the  great  subjects  for  every  prayer. 

Bishop  Wilkins  has  given  a  view  of 
the  whole  subject  in  the  following  Anal- 
ysis of  Prayer : 

CONFESSION. 

Acknowledgment  of  sins 
by  Enumeration. 

Original,  in  our  inward  man. 

in  our  outward  man. 
Actual,  both  against  Law  and  Gospel. 
National  and  personal. 
Omission  and  commission. 
Thought,  word,  and  deed. 
Aggravation  of  them  in  general,  by  multitude 
and  greatness, 
in  special,  the  kinds  of  sin. 
in  particular,  the  circumstances. 
Punishments  of  them  external,*  in  bur  bodies, 
friends,  estates,  and  names, 
internal,  in  respect  of  blessings, 

natural  and  spiritual, 
eternal,  of  loss  and  pain. 

PETITION. 

Supplication  for  ourselves. 
Deprecation  against  the  evil  of  sin. 


ON  PRAYER. 


127 


in  respect  of  its  guilt  for  pardon,  and 
for  the  evidence  of  pardon, 
of  its  power, 
against  the  evil  of  temptation  by  our  corrupt 

nature,  the  Devil,  and  the  world, 
against  the  evil  of  punishment. 
Comprecation. 

For  spiritual  good  in  the  sanctification  of  our 
nature,  both  inward  and  outward  man. 
in  the  obedience  of  our  lives,  by  the 
performance,  continuance,  and  in- 
crease in  the  duties  both  of  the 
Law  and  the  Gospel. 
For  temporal  good,  in  the  provision  for  us,  and 
protection  of  us. 
Intercession  for  others. 

In  general — The  Catholic  Church. 
In  special — Ordinary  for  the  nations  uncalled, 
as  Infidels,  Jews,  &c. 
the  nations  called — our  own  na- 
tion, allies. 
Occasional,  in  times  of  War,  Famine, 
Pestilence,  &c. 
In  particular — Ordinary  for  all  relations,  pub- 
lic or  political, 
private  or  economical, 
friendship,  or  enmity, 
neighbourhood. 
Occasional,  for  the  afflicted  in  mind, 
body,  or  estate. 

THANKSGIVING. 

Mercies  to  be  enumerated. 

Ordinary,  Temporal,  Private,  as  being,  nature, 
birth,  education,  preservation,  souls, 
bodies,  friends,  names,  estates,  &c. 

Public,  as  fruitful,  healthful,  and  peaceable 
seasons. 

Spiritual,  election,  redemption,  vocation,  jus- 
tification, sanctification,  both  as  to 
its  parts  and  means,  hope  of  glory. 
Occasional,  for  some  particular  preservation, 
recovery,  or  deliverance  of  ourselves, 
or  others,  in  soul,  or  body. 
Mercies  to  be  amplified 

Generally  by  their  multitude. 

greatness  in  respect  to  the  giver,  and 

as  to  the  receiver, 
their  continuance, 
particularly  by  their  circumstances,  degrees, 
contraries.  V 

Intermingled  with  all  our  prayers 
should  be  the  most  profound,  and  un- 
feigned adoration  of  that  great  God 
whom  we  worship.  Of  every  prayer  we 
should  aim  to  be  enabled  to  say  with 
Nebuchadnezzar,  "I  blessed  the  most 
High,  and  I  praised  and  honoured  him 
that  liveth  for  ever,  whose  dominion  is 
an  everlasting  dominion,  and  his  kingdom 
is  from  generation  to  generation." 

The  order  in  which  you  bring  forward 
the  various  parts  of  prayer,  is  of  little 
importance,  and  may  depend  on  the  pres- 


ent state  of  your  mind.  Are  you  bur- 
dened by  sin  ?  begin  by  confessing  your 
sins.  Are  you  rejoicing  in  God's  good- 
ness? pour  out  your  heart  first  in  grate- 
ful thanksgiving,  and  then  confess  your 
unworthiness  of  every  good.  K  Is  any 
afflicted  ?  let  him  pray.  Is  any  merry  1 
let  him  sing  psalms?" 

We  will  now  enlarge  upon  each  of  the 
preceding  parts  of  prayer. 

I.  CONFESSION. 

Under  this  head,  express  your  present 
feelings  respecting  your  sinfulness  and 
guilt.  In  private  prayer  you  should  be 
minute,  and  full  in  confessing  sins,  and 
the  circumstances  attending  them.  The 
more  particular  you  are  in  enumerating 
those  sins  of  which  conscience  accuses 
you,  the  more  you  dwell  on  the  aggra- 
vations of  your  offences,  and  condemn, 
and  abase  yourself  before  God,  the  more 
He  will  lift  you  up. 

Acknowledge  then  flis  spotless  holi- 
ness, His  almighty  power,  His  perfect 
justice,  and  that  you  cannot  approach 
with  comfort  or  confidence,  but  through 
the  advocate  of  sinners,  Jesus  Christ  the 
righteous :  and  with  the  feeling  of  the 
publican,  cry  only  for  mercy. 

Do  you  feel  your  continual  proneness 
and  propensity  to  sin  ?  Confess  your 
original  corruption. — You  are  a  "  trans- 
gressor from  the  womb ;"  "  shapen  in 
iniquity  and  conceived  in  sin  by  na- 
ture dead  in  trespasses  and  sins,  and  the 
child  of  wrath."  Mark  also  the  progress 
of  sin,  the  sins  of  childhood  and  of  riper 
years.  You  may  join  Jeremiah  in  say- 
ing, "  We  have  sinned  against  the  Lord 
our  God,  we  and  our  fathers  even  unto 
this  day."  Observe  how  this  corruption 
has  defiled  your  understanding;  so  that 
you  may  have  often  to  apply  the  descrip- 
tion, not  liking  "  to  retain  God  in  their 
knowledge,"  to  yourself.  Even  your 
conscience  will,  at  times,  appear  to  be 
"  past  feeling,  being  seared  as  with  a  hot 
iron."  Your  ejections  have  been  fixed 
on  evil  things,  (Matt,  xv,  19,)  and  you 
can  say  from  experience,  "  the  heart  is 
deceitful  above  all  things  and  desperately 
wicked."  The  will  has  become  a  servant 
to  sin,  (2  Pet.  ii,  19,)  44  brought  in  bond- 


128 


ON  PRAYER. 


age,"  unto  corruption.  The  memorij  has 
been  forgetful  of  what  is  good,  and  re- 
tentive only  of  evil.    Heb.  ii,  1. 

The  powers  of  the  soul  have  thus  been 
corrupted  in  the  fall;  nor  have  the  mem- 
bers of  the  body  been  less  estranged  from 
God.  The  eye  is  u  full  of  adultery,  pride, 
and  envy."  The  eai  "  uncircumcised," 
often  open  to  slander,  malignity,  and  sin ; 
and  often  shut  against  divine  truth.  The 
tongue  is  "  a  world  of  iniquity,  defiling 
the  whole  body."  The  mouth  "  full  of 
cursing  and  bitternesss."  The  feet 
"  swift  in  the  ways  of  sin."  In  short, 
all  the  members  of  the  body  have  been 
yielded  up  as  "  instruments  of  unright- 
ousness  unto  sin."  These  who  know 
their  own  hearts,  will  be  ready  to  ac- 
knowledge, that  the  seeds  of  the  worst 
and  most  aggravated  wickednesses  which 
have  been  practised  by  other  men,  lie 
hid  therein,  (Matt,  xv,  19,)  and  are  only 
restrained  from  bursting  forth  by  God's 
grace.  The  pious  Martyr  Bradford, 
when  he  saw  the  poor  criminal  led  to 
execution,  exclaimed,  "  there,  but  for  the 
grace  of  God,  goes  John  Bradford."  He 
knew  that  the  same  evil  principles  were 
in  his  own  heart  which  had  brought  the 
criminal  to  that  shameful  end. 

But  should  you,  from  ignorance  of 
your  own  heart,  be  ready  to  think  well 
of  yourself,  consider  your  actual  trans- 
gressions. Go  through  the  ten  com- 
mandments. See,  in  the  first,  how  often 
you  have  loved  the  creature  more  than 
the  Creator,  and  been  among  those  who 
are  "  lovers  of  pleasure  more  than  lovers 
of  God."  See,  in  the  second,  how  often 
you  have  disregarded,  or  slightly  per- 
formed his  holy  worship.  In  the  third, 
observe  your  profanation  of  his  holy 
name  by  an  irreverent  and  careless  use 
of  it ;  and  of  his  holy  character  by  un- 
holy words,  or  an  unholy  life.  In  the 
fourth,  notice  all  your  sins  relating  to  the 
sabbath.  In  the  fifth,  your  sins  respect- 
ing your  relatives,  as  parents,  brothers, 
sisters,  and  others.  In  the  sixth,  your 
evil  thoughts  of  others,  remembering, 
"he  that  hateth  his  brother  is  a  murder- 
er." In  the  seventh,  your  licentious  im- 
aginations— "whosoever  looketh  on  a 
woman  to  lust  after  her,  hath  committed 
adultery  with  her  already  in  his  heart." 


By  the  eighth,  you  may  bring  to  your 
recollection  your  partiality  or  hypocrisy 
in  your  dealings  and  transactions  ;  by  the 
ninth,  your  duplicity  and  want  of  truth  ; 
and,  by  the  tenth,  your  covetousness  and 
love  of  worldly  things. 

And  in  order  to  discover  more  of  the 
full  extent  of  your  sinfulness,  remember, 
that  you  are  accountable  to  God,  not  only 
for  sins  committed,  but,  for  duties  omit- 
ted ;  and  that  your  sins  in  thought,  as 
well  as  those  in  word  and  action,  expose 
you  to  the  displeasure  of  God  ;  "  the 
thoughts  of  the  wicked  are  an  abomina- 
tion to  the  Lord." 

These  are  sins  more  especially  against 
the  law  of  God.  But  in  sins  relating  to 
the  Gospel,  you  will  see  more  of  the  ex- 
ceeding sinfulness  of  sin,  and  thence 
have  a  more  abundant  cause  of  penitent 
confession.  Sin,  when  you  have  heard 
and  received  the  Gospel,  becomes  pecu- 
liarly hateful,  as  it  is  sin  against  love  it- 
self. Hence,  unbelief,  impenitence,  and 
self-righteousness,  are  so  burdensome  to 
the  mind  of  the  believer,  and  so  much 
humble  him  before  his  God. 

Any  unbelief  in,  or  doubt  about  the 
love  and  grace  of  God,  after  such  dis- 
plays of  that  love  as  the  Bible  discovers, 
confirmed  in  so  many  ways,  and  by  such 
powerful  and  numerous  witnesses,  espec- 
ially after  those  gracious  deliverances 
which  we  have  often  experienced,  is  no 
small  sin.  It  shows  the  Christian  how 
he  merits  his  Saviour's  upbraidings  of 
unbelief  and  hardness  of  heart ;  "  O  fools, 
and  slow  of  heart  to  believe  all  that  the 
prophets  have  spoken."  He  will  often 
be  disposed  to  ask  himself,  "where  is 
that  simple  reliance  on  the  blood,  right- 
eousness, intercession,  and  grace  of 
Christ,  which  should  give  the  soul  con- 
tinual peace  and  joy."  He  will  be  hum- 
bled also  by  the  mixture  of  self-righteous- 
ness which  appears  in  all  his  attempts  to 
glorify  God.  He  will  often  seem  to  him- 
self, like  the  Jews,  "  who,  going  about  to 
establish  their  own  righteousness,  did  not 
submit  themselves  to  the  righteousness  of 
God  ;"  and  this  mark  of  remaining  pride, 
and  self-conceit,  will  be  confessed  and  be- 
wailed. He  will  be  greatly  affected  by 
the  hardness  and  impenitence  of  his 
heart.    The  consideration  that  the  good- 


ON  PRAYER. 


129 


ness  of  God  should  have  led  him  to  re 
pentance,  and  yet  that  he  is  so  little  af- 
fected, or  moved  by  it,  so  often  apparently 
totally  insensible  to  it,  will  sometimes 
come  to  his  heart  with  such  effect,  as  to 
bring  him  to  the  throne  of  grace  in  the 
most  penitent  confessions  of  a  broken 
and  contrite  spirit.  The  peculiarity  of 
our  confession  in  all  these  things  is  of 
great  importance  to  the  moving  and  stir 
ring  up  of  our  dull  affections. 

These  sins  will  be  seen  to  be  aggra 
vated  by  the  consideration  of  the  majes- 
ty, mercy,  and  holiness  of  that  God 
against  whom  they  have  been  committed, 
and  of  the  tendency  of  all  sin.  The 
Christian  remembers  how  it  has  debased 
the  soul  of  man,  the  fairest  and  most 
glorious  image  of  God  on  earth  ;  how  it 
nailed  the  only  Son  of  God  on  the  tree  ; 
how  it  causes  every  sorrow  here,  and  eter- 
nal sorrow  in  the  life  to  come. 

The  multitude  of  our  sins,  will  be  an- 
other part  of  our  confession  ;  we  shall 
say  of  them  with  David,  "  They  are  more 
than  the  hairs  of  mine  head."  "Who 
can  tell  how  oft  he  offendeth?"  or  with 
Ezra,  "Our  iniquities  are  increased  over 
us,  and  our  trespasses  are  grown  up  to 
the  heavens." 

There  are  also  some  particularly  griev- 
ous sins,  of  which  conscience  justly  ac- 
cuses us.  Sins  which,  however  now  they 
may  be  forgotten,  caused  peculiar  unea- 
siness and  anxiety  when  they  were  first 
committed.  I  mean  sins  committed,  more 
or  less,  against  light  and  knowledge, 
against  the  checks  of  conscience,  against 
the  motions  of  the  Spirit  of  God,  though 
fcwe  knew  the  love  of  a  bleeding  Savioun, 
and  the  Father  of  mercies.  Sins  com- 
mitted  more  or  less  presumptuously  and 
wilfully,  deliberately  and  repeatedly. 

Feeing  this,  you  will  be  ready  to  ac- 
knowlrt/ire  the  punishment  due  on  ac- 
count of  your  sins,  and  to  say  with  Jer- 
emiah, M  It  is  of  the  Lord's  mercies  that 
we  are  not  consumed,  because  his  com- 
passions fail  not."  We  have  sinned  in 
the  enjoyment  of  every  blessing;  and  il 
is  ri^ht  and  meet  we  should  confess  that 
God  would  be  just  in  depriving  us  of 
them,  or  punishing  us  in  the  use  of  them. 

The  imperfection  and  defective  char- 
acter of  all  our  obedience,  should  also  be 

17 


plainly  confessed. — How  slight  and  tran- 
sient is  our  repentance  ! — how  slow  have 
we  been  to  be  reconciled  to  those  with 
whom  we  have  been  at  enmity  !  Have 
we  yet  fully  made  restitution  to  those  we 
may  have  wronged  in  any  way,  either  as 
to  their  character,  their  comfort,  or  their 
property  ?  by  negligence  and  careless- 
ness, sins  have  been  more  than  half  al- 
lowed :  and  how  often  our  watchfulness 
has  become  relaxed,  and  we  have  thus 
fallen  into  temptation  !  Or  again,  how 
little  have  our  evil  tempers  been  subdued  ! 
Even  "  all  our  righteousnesses  are  as 
filthy  rags."    Isa.  lxiv,  6.* 

The  true  ground  of  a  right  confession 
of  our  sins,  is  a  just  knowledge  of  the 
holy  law  of  God,  and  of  our  hearts  and 
lives.  Self-examination  is  then  absolute- 
ly necessary  in  order  to  an  enlightened 
and  feeling  confession  of  sin.  This  will 
keep  us  from  their  mistake  who  confess 
little  sins  much,  and  altogether  neglect 
greater;  who  confess  those  sins  which 
they  seldom  commit,  and  neglect  those 
into  which  they  fall  continually  and  fre- 
quently. 

II.  PETITION. 

From   confessing  our  sins,  we  may 
easily  and  naturally  pass  to  the  earnest 
request  of  those  blessings  which  sinners 
want ;  and  this,  either  by 
A  profession  of  shame  and  sorrow  for  so 
many  sins;   or,  of  puipose  to  re- 
nounce our  own  righteousness ;  or, 
desire  of  grace  for  greater  strictness  in 

future;  or, 
brief  application  to  ourselves  of  the 
many  promises  of  mercy  to  those 
that  repent  and  believe. 
First,  ask  for  those  things  which  con- 
cern the  averting  of  evil. 

The  great  thing  we  need  is  divine 
in ( rev.  When  David  had  a  peculiar 
strong  sense  of  his  sinfulness  upon  his 
mind,  he  begins  his  prayer  with  earnest 
.iiid  repeated  petitions  for  mercy.  "Have 
mi  re  v  upon  me,  ()  God,  according  to  thy 
loving    kindness:    according    unto  the 


*  A  pious  person  found  a  groat  advantage  in 
keeping  ^  °f  those  Bins  to  which  lie  had 
found  himself  specially  tempted,  and  praying- 
daily  and  particularly  for  strength  against  them. 


ON  PRAYER. 


multitude  of  thy  tender  mercies,  blot  out 
my  transgressions."  The  penitent  pub- 
lican asked  only  for  mercy.  We  are  to 
approach  the  throne  of  grace  for  this  end, 
that  we  "  may  obtain  mercy."  When  the 
Apostle  Paul  sums  up  the  benefit  which 
he  derived  from  his  conversion,  he  does 
it  in  these  words,  u  I  obtained  mercy." 

Mercy,  good  Lord,  mercy  I  ask, 

This  is  the  total  sum; 
For  mercy,  Lord,  is  all  my  suit, 

Lord,  let  thy  mercy  come. 

If,  confessing  our  sins,  we  plead  guilty 
to  all  the  charge  that  is  against  us,  in  a 
spirit  of  humiliation  and  godly  sorrow, 
and  in  dependence  upon  the  promise, 
"  that  whoso  confesseth  and  forsaketh 
his  sins  shall  find  mercy,"  we  need  not 
doubt  about  a  favourable  reception.  Je- 
sus Christ  has  assured  us,  "him  that 
cometh  unto  me,  I  will  in  no  wise  cast 
out." 

Sinners  need  deliverance  from  the  guilt 
and  from  the  power  of  sin.  With  re- 
spect to  the  guilt  of  sin,  seeing  that  be- 
lievers are  "justified  freely  by  the  grace 
of  God  through  the  redemption  of  Jesus 
Christ,"  you  should  pray  for  an  interest 
in  this  justification.  Urge  the  mercy  of 
God,  for  "  with  the  Lord  there  is  mercy 
Plead  the  merits  of  Christ,  "  who  was 
wounded  for  our  transgressions,  and 
bruised  for  our  iniquities."  "  He  was 
made  sin  for  us  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of 
God  in  him."  Urge  the  many  and  faithful 
promises — "  If  we  confess  our  sins,  he 
is  faithful  and  just  to  forgive  us  our  sins 
"  Only  acknowledge  thine  iniquity." 

You  should  also  seek  for  more  than 
mere  pardon;  I  mean  a  knowledge  of  be- 
ing pardoned  and  accepted  in  Christ 
This  is  promised,  and  may,  and  should, 
be  obtained :  ask,  then,  with  David,  "  Say 
unto  my  soul,  I  am  thy  salvation."  Pray 
that  "being  justified  by  faith,"  you  may 
"  have  peace  with  God  through  our  Lord 
Jesus  Christ,"  and  be  "  sealed  with  the 
Holy  Spirit  of  promise,  which  is  the 
earnest  of  our  inheritance."  Nor  be  sat 
isfied  till  you  can  say,  "  the  Spirit  itself 
beareth  witness  with  our  spirit,  that  we 
are  the  children  of  God."  Thus  seek  to 
have  the  full  assurance  of  faith  and  hope. 
Heb.  vi,  11  ;  x.  22. 


With  respect  to  deliverance  from  the 
power  of  sin,  remember  that  Jesus  Christ 
is  "  exalted  to  be  a  Prince  and  a  Saviour 
to  give  repentance  as  well  as  remission 
of  sins  :  no  avowedly  impenitent  sinner 
is  a  pardoned  sinner.  Pray  then,  that 
"  the  grace  of  God  which  bringeth  salva- 
tion, may  teach  you  to  deny  ungodliness 
and  worldly  lusts,  and  to  live  soberly, 
righteously,  and  godly  in  this  present 
world  :"  pray,  that  the  Saviour  may  pu- 
rify you  unto  himself,  that  you  may  be 
found  among  his  peculiar  people,  "  zeal- 
ous of  good  works."  Various  pleas  may 
be  urged  to  obtain  this  deliverance. 
Christ  gave  himself  for  this  end  ;  and  he 
says,  u  herein  is  my  Father  glorified,  that 
ye  bear  much  fruit." 

You  are  surrounded  with  numerous 
temptations.  Pray  that  God  would,  "not 
suffer  you  to  be  tempted  above  what  you 
are  able  to  bear."  "  The  heart  is  deceitful 
above  all  things,  and  desperately  wicked;" 
pray  that  it  may  be  freed  from  all  guile, 
deceit,  and  hypocrisy,  purified  by  faith 
in  Jesus.  You  are  in  the  ensnaring 
world,  pray  that  you  may  "  not  be  con- 
formed" to  it,  but  be  "  transformed  by 
the  renewing  of  your  mind."  "  The 
devil  goeth  about  as  a  roaring  lion  seek- 
ing whom  he  may  devour;"  ask  then 
that  "  the  God  of  peace  would  bruise  Sa- 
tan under  your  feet  shortly." 

You  have  deserved  various  punish- 
ments, and  have  therefore  reason  to  pray 
that  no  evil  may  befal  you,  neither  any 
plague  come  nigh  your  dwelling ;  you 
have  reason  to  ask  with  David,  "  cast  me 
not  away  from  thy  presence,  and  take 
not  thy  Holy  Spirit  from  me." 

To  these  prayers  for  the  averting  of 
evil,  add  Petitions  for  those  good  things 
which  we  need. 

Spiritual  blessings  are  the  things  of 
first  and  main  importance.  The  direc- 
tion is  to  seek  these  tilings  first.  It  is 
not  inaptly  observed,  "  the  petition  for 
heavenly  things  is  the  only  key  'that 
must  open  the  door  to  our  petition  for 
temporals."  The  first  spiritual  blessing 
is  "  a  new  heart  and  a  new  spirit."  Pray, 
then,  that  "  you  may  put  on  the  new 
man,  which  after  God  is  created  in  right- 
eousness and  true  holiness."  With  what 
sins  does  your  conscience  charge  you  I 


ON  PRAYER. 


go  through  all  the  particulars,  and  pray 
for  the  opposite  graces.  Are  you  proud? 
pray  for  humility.  Are  you  worldly  ? 
for  heavenly-mindedness.  Is  there  any 
grace  which  you  specially  need  ?  pray 
for  it.  Is  there  any  sin  into  which  you 
are  more  apt  to  fall  ?  pray  to  be  deliv- 
ered from  it.  Is  there  any  duty  or  trial 
before  you?  ask  for  wisdom,  grace,  and 
strength,  in  that  particular  circumstance. 
Keep  minutes  of  these  things  for  your 
own  use. 

Your  heart,  in  short,  is  not  in  a  right 
state,  till  it  be  your  fixed  purpose  to  de- 
vote yourself  entirely  to  God  ;  and  you 
long  to  have  all  the  powers  of  your  mind, 
the  affections  of  your  soul,  and  the  mem- 
bers of  your  body  wholly  given  up  to 
his  service.  St.  Paul  prays  for  the  Thes- 
salonians,  (v,  23)  "  the  very  God  of  peace 
sanctify  you  wholly ;  and  I  pray  God 
your  whole  spirit,  and  soul,  and  body,  be 
preserved  blameless  unto  the  coming  of 
our  Lord  Jesus  Christ."  He  beseeches 
the  Romans  to  "  present  their  bodies  a 
living  sacrifice,  holy,  and  acceptable  to 
God."  He  reminds  the  Corinthians,  "ye 
are  not  your  own,  but  bought  with  a 
price ;  therefore  glorify  God  in  your 
body  and  in  your  spirit  which  are  God's." 
The  love  of  God  must  excite  and  animate 
you  to  this.  Pray,  then,  that  "  the  love 
of  God"  may  be  "shed  abroad  in  your 
hearts  by  the  Holy  Ghost." 

Love  is  the  fulfilling  of  the  law,  the 
most  excellent  gift.  Desire,  then,  that 
you  may  be  taught  of  God  to  love  oth- 
ers; to  "  be  kindly  affectioned  one  to  an- 
other with  brotherly  love,  in  honour  pre- 
^  ferring  one  another."  f 

Christians  who  feel  that  the  precious 
deposit  of  Christ's  glory  is  in  a  peculiar 
way  entrusted  to  them,  will  especially 
pray  that  they  may  be  enabled  in  all 
things  to  "adorn  the  doctrine  of  God 
their  Saviour:"  that  they  may  be  "holy 
in  all  manner  of  conversation  ;  walking 
Worthy  <»f  the  Lord  unto  all  pleasing;" 
thai  they  may  "give  all  diligence,  and 
add  to  their  faith,  virtue — knowledge — 
temperance — patience — godliness  —  bro- 
therly kindness — and  charity." 

The  Christian  need  not  confine  himself 
to  petitions  for  spiritual  blessings.  Tem- 
poral blessings  are  promised,  and  may 


131 

be  sought  of  God.  Whatever  good  thing 
you  may  want,  relative  to  your  earthly 
comfort ;  whatever  direction,  provision, 
or  protection,  you  need  concerning  your 
body,  your  calling,  your  name,  your  es- 
tate, or  your  friends  ;  whatever  your  de- 
sires be,  "  in  every  thing,  by  prayer  and 
supplication,  with  thanksgiving,  make 
your  requests  known  unto  God."  Yet, 
in  asking  for  temporal  blessings  it  will 
ever  become  us  not  to  "  seek  great  things 
for  ourselves  :"  and  to  say  with  our  Sa- 
viour, "  Nevertheless,  not  my  will,  but 
thine,  be  done."  The  prayer  of  Agur  is 
a  suitable  prayer  for  us.  "  Remove  from 
me  vanity  and  lies  ;  give  me  neither  pov- 
erty nor  riches  ;  feed  me  with  food  con- 
venient for  me :  lest  I  be  full  and  deny 
thee  and  say,  Who  is  the  Lord  ?  or  lest 
I  be  poor  and  steal,  and  take  the  name  of 
my  God  in  vain." 

Do  we  not  deprive  ourselves  of  many 
temporal  comforts  by  not  bringing  our 
necessities  of  this  kind  before  God  ?  Ma- 
ny of  the  examples  of  prayer  which  we 
have  in  the  Scriptures,  are  for  temporal 
blessings.  Only  remember  to  ask  for 
them  in  submission  to  the  will  of  God, 
and  the  better  to  enable  you  to  serve  him. 

Relative  duties  should  ever  occupy  a 
place  in  our  prayers.  As  ministers,  that 
we  may  be  faithful  "  stewards  of  the 
mysteries  of  God,"  "  by  the  manifesta- 
tion of  the  truth  commending  ourselves 
to  every  man's  conscience  in  the  sight  of 
God,"  making  "full  proof  of  our  ministry, 
rightly  dividing  the  word  of  truth"  and 
in  all  thing3  showing  a  "  pattern  of  good 
works."  As  hearers  and  people,  that  we 
may  esteem  "  those  that  may  labour 
among  us,  and  are  over  us  in  the  Lord, 
very  highly  in  love  for  their  works' 
sake  ;"  that  we  may  "  receive  the  truth 
in  the  love  of  it,  and  be  saved." 

As  husbands,  that  you  may  "  love  your 
wives,  even  as  Christ  also  loved  the 
Church  ;"  giving  "  honour  unto  them  as 
the  weaker  vessel,  and  as  being  heirs  to- 
gether of  the  grace  of  life." 

As  wives,  that  you  may  "submit  your- 
selves to  your  own  husbands,  as  unto  the 
Lord,"  "  having  the  ornament  of  a  meek 
and  quiet  spirit.' 

As  parents,  to  "  bring  up  your  chil- 
dren in  the  nurture  and  admonition  of 


132 


ON  PRAYER. 


the  Lord,"  teaching  the  word  of  God 
diligently  unto  them  ;  "  chastening  thy 
son  while  there  is  hope." 

As  children,  to  "  honour  your  father 
and  mother,"  obeying  your  "  parents  well 
in  all  things." 

As  masters,  giving  unto  your  "  ser- 
vants that  which  is  just  and  equal,  know- 
ing that  ye  also  have  a  master  in  heaven." 

As  servants,  that  we  may  be  "  obedi- 
ent to  them  that  are  our  masters  accord- 
ing to  the  flesh,  in  singleness  of  heart,  as 
unto  Christ ;  not  with  eye  service  as  men 
pleasers,  but  as  the  servants  of  Christ, 
doing  the  will  of  God  from  the  heart." 

As  magistrates,  remembering,  "  He 
that  ruleth  over  men  must  be  just,  ruling 
in  the  fear  of  God." 

As  subjects,  praying  "  for  kings  and 
for  all  that  are  in  authority,"  that  we 
"  may  lead  a  quiet  and  peaceable  life  in 
all  godliness  and  honesty,"  "  rendering 
to  all  their  dues,  tribute  to  whom  tribute 
is  due,"  "being  subject  to  principalities 
and  powers,  obeying  magistrates,  and 
being  ready  to  every  good  work." 

This  may  be  considered  as  compre- 
hending the  general  course  of  Petition 
in  private,  morning  and  evening.  There 
are  however,  occasional  and  special  sea- 
sons when  we  need  the  help  of  God, 
and  should  obtain  it  by  more  than  ordina- 
ry diligence  in  prayer. 

Have  you  by  any  sermon  you  have 
heard,  or  in  any  other  way,  been  led  to 
feel  that  you  are  yet  unconverted  ?  give 
a  stated  time  to  pray  for  conversion. 
Have  you  backslidden  from  God  ?  give 
more  time  than  ordinary  to  ask  of  God 
to  heal  and  restore  you  :  "remember  from 
whence  thou  art  fallen  ;  repent  and  do 
the  first  works."  Are  all  your  Christian 
graces  drooping,  languishing,  and  ready 
to  die  ?  seek,  in  a  special  season  of 
prayer,  that  grace  of  God,  which  can 
alone  quicken  and  restore  them  to  primi- 
tive vigour  and  beauty.  Are  you  about 
to  receive  the  Lord's  supper  ?  prepare 
for  it  by  retirement,  meditation,  self-ex- 
amination, and  much  prayer.  Are  you 
in  any  respect  changing  your  circumstan- 
ces or  situation,  or  about  to  undertake 
any  important  work  ?  here  is  a  call  on 
you  to  seek  wisdom  of  God.  Remem- 
ber the  example  which  our  Lord  has  left 


us.  Before  he  chose  his  twelve  Apos- 
tles, *c  he  went  out  into  a  mountain  to 
pray,  and  continued  all  night  in  prayer 
to  God."  Should  you  be  in  great  dis- 
tress either  of  body  or  mind,  imitate  also 
his  example,  retire  from  the  world  as  he 
did  to  the  garden  of  Gethsemane,  to  pour 
out  the  heart  in  secret  prayer.  Express 
your  wants  to  God  in  the  same  simple 
manner  that  Jacob  did  in  his  distress. 

In  short,  new  and  peculiar  circum- 
stances require  us,  if  we  would  escape 
temptation,  danger,  and  sin,  to  be  then 
more  instant  in  seeking  aid  of  God. 
And  we  may  appeal  to  the  experience  of 
Christians,  that  when  they  have  done  so, 
all  has  gone  on  well ;  difficulties  have 
been  removed,  or  they  have  been  carried 
comfortably  through  them  ;  the  grace  of 
God  has  been  magnified  in  their  weak- 
ness. 

Our  petitions  should  be  enforced  by 
such  arguments  as  we  can  use.  Of  this 
part  of  prayer,  called  pleading,  we  have 
perpetual  examples  in  the  word  of  God. 
The  conclusion  of  the  Lord's  prayer,  ex- 
emplifies its  importance,  and  shows  that 
the  most  powerful  pleas  we  can  urge, 
are  to  be  drawn  from  the  attributes  and 
perfections  of  God.  Humble,  holy,  and 
earnest  pleading  with  our  God,  tends  to 
make  the  desire  more  fervent,  and  to 
strengthen  our  faith.  Observe  how  Mo- 
ses pleads,  how  Joshua  intreats,  how  Je- 
hoshaphat  lays  the  whole  case  before 
God. 

But  let  not  our  prayers  be  selfish,  or 
confined  to  our  own  wants ;  Christians 
are  "  fellow  members  of  one  body,"  all 
the  members  of  which  should  ever  care 
for  each  other.  Christians  are  the  u  salt 
of  the  earth,"  and  should  by  their  inter- 
cessions procure  its  safety  and  happiness. 
We  proceed,  then,  to  consider  another 
part  of  our  prayers. 

III.  INTERCESSION. 

The  Church  of  Christ,  in  general, 
throughout  the  world,  should  have  the 
first  place  in  our  intercessions.  We 
should  "  pray  for  the  peace  of  Jerusa- 
lem," that  "  grace"  may  "  be  with  all 
them  that  love  the  Lord  Jesus  in  sincer- 
ity," that  all  that  believe  in  him  may 


ON  PRAYER. 


133 


"  stand  fast  in  one  spirit,  with  one  mind 
striving  together  for  the  faith  of  the 
Gospel." 

We  should  also  especially  pray  for 
the  blessing  of  God  on  that  particular 
branch  of  the  Church  of  Christ  to  which 
we  individually  belong.  As  members  of 
the  Church  of  England,  let  us  ask  "  that 
it  may  please  God  to  illuminate  all  Bish- 
ops, Priests,  and  Deacons,  with  true 
knowledge  and  understanding  of  his 
word,  and  that  both  by  their  preaching 
and  living,  they  may  set  it  forth  and 
show  it  accordingly."  The  ministers 
under  whom  you  are  instructed,  have  a 
particular  claim  to  your  prayers,  that 
they  may  be  "  able  ministers  of  the  New 
Testament."  Dr.  Owen  remarks  on  this 
subject,  "  The  prayers  of  the  meanest 
saints  may  be  useful  to  the  greatest  apos- 
tles, botli  with  respect  to  their  persons 
and  the  discharge  of  their  office."  Hence 
it  was  usual  with  the  apostle  to  desire 
the  prayers  of  the  churches  to  whom  he 
wrote.  For  in  mutual  prayer  for  each 
other  consists  one  principal  part  of  the 
communion  of  saints,  wherein  they  are 
helpful  to  one  another  in  all  times,  places, 
and  conditions.  It  is  the  especial  duty 
of  the  church  to  pray  for  them  who  are 
eminently  useful  in  the  work  of  the  min- 
istry. 

The  increase  of  faithful  ministers  gen- 
erally should  be  constantly  insisted  on  ; 
"  pi  ay  ye  the  Lord  of  the  harvest,  that 
he  would  send  forth  labourers  into  his 
vineyard,"  that  he  would  give  the  word, 
and  great  may  be  the  company  of  preach- 
ers. 

|  The  enlargement  of  the  Church  of 
Christ  should  be  another  topic  to  be 
much  brought  forward.  We  should  pray 
for  the  conversion  of  the  Jews,  that  at 
length  the  veil  may  be  removed  from 
their  eyes,  and  they  may  behold  the  glo- 
ry of  God  in  the  face  of  Jesus  Christ, 
and  M  look  unto"  him  "  whom  they  have 
pierced,  and  mourn." 

The  Qentiim  require  ourprayers.  "Ask 
of  me,  and  I  will  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost 
parts  of  the  earth  for  thy  possession,"  is 
the  promise  made  to  Christ,  and  in  him 
to  the  Church.  While  we  pray,  then, 
that  all  Israel  may  be  saved,  we  should 


also  pray  that  God  would  bring  in  "  the 
fulness  of  the  Gentiles,  that  the  earth 
may  be  filled  with  the  knowledge  of  the 
glory  of  the  Lord,  as  the  waters  cover 
the  sea." 

The  nation  to  which  we  belong,  should 
have  our  prayers ;  that  we  may  be  a  peo- 
ple "  fearing  God  and  working  righteous- 
ness." We  are  taught  to  pray  "for 
kings,  and  all  in  authority."  We  should 
ask,  also,  that  God  would  "  instruct  our 
magistrates,  and  teach  our  senators  wis- 
dom ;"  that  judgment  may  run  down  as 
waters,  and  righteousness  as  a  mighty 
stream  ;"  that  there  may  be  "peace  on 
earth  and  good  will  towards  men."  Our 
national  sins,  our  national  wants,  and  our 
national  mercies,  will  furnish  the  best, 
the  only  true  patriot,  the  Christian,  with 
abundant  matter  for  prayer. 

The  dear  and  interesting/aw?7y  circle 
of  parents,  brothers,  sisters,  wife,  chil- 
dren, servants,  Christian  friends,  (breth- 
ren and  kinsmen  according  to  the  flesh,) 
and  your  neighbours,  and  connections, 
will  daily  be  gathered  and  assembled  be- 
fore the  throne  of  grace,  and  will  be  inclu- 
ded in  the  comprehensive  and  affectionate 
embrace  of  Christian  prayer.  "  Though 
there  be  no  reason,"  says  Mr.  Fuller, 
"  why  God  should  save  our  children,  re- 
lations, or  friends,  before  others,  yet  there 
is  a  reason  why  we  should  seek  their 
salvation,  because  they  are  particularly 
put  under  our  care,  or  stand  in  connec- 
tion with  us."  David's  prayer  for  his 
house  is  suitable  for  heads  of  families : 
"  therefore  now  let  it  please  thee  to  bless 
the  house  of  thy  servant,  that  it  may 
Continue  forever  before  thee ;  for  thou, 
O  Lord  hast  spoken  it  ;  and  with  thy 
blessing  let  the  house  of  thy  servant  be 
blessed  for  ever." 

The  expansive  benevolence  of  trite  in- 
tercession will  also  lead  you  to  remem- 
ber your  enemies,  blessing  them  that, 
cum  and  revile  you,  and  doing  the  best 
•rood  to  those  that  hate  you  most.  The 
duty  of  praying  for  any  with  whom  we 
may  unfortunately,  from  whatever  cause, 
be  at  enmity,  is  very  important.  It  pre- 
pares ns  to  receive  ill  treatment  in  a 
right  spirit ;  to  be  very  slow  to  inspect 
others  of  designing  an  injury  ;  and,  w  hen 
their  design  is  evident,  it  disposes  us  to 


134 


ON  PRAYER. 


return  good  for  evil.  0,  if  every  Chris- 
tian did  but  pray  for  others,  instead  of 
returning  evil  for  evil,  and  coldness,  sus- 
picion, and  jealousy,  for  fancied  injuries, 
what  a  change  it  would  produce  in  the 
state  of  the  world  ! 

The  circumstances  of  others  should 
be  considered.  Are  any  afflicted  in  mind, 
body,  or  estate  ?  we  should  "  weep  with 
those  that  weep,"  and  pray  that  the  chas- 
tening, however  grievous  now,  may 
"  yield  the  peaceable  fruits  of  righteous- 
ness to  them  that  are  exercised  thereby ;" 
that  they  may  find  God  "  a  present  help 
in  time  of  trouble ;"  and  that  their  afflic- 
tion may  work  out  for  them  "  a  far  more 
exceeding  and  eternal  weight  of  glory." 

Some  may  be  "  dead  in  trespasses  and 
sins ;"  others  just  beginning  to  know 
the  truth  ;  others  "  weak  in  the  faith  f 
others  backsliding  ;  and  some  happy  few 
"  strong  in  the  Lord."  You  will  find  a 
blessing  to  your  own  soul,  in  spreading 
their  several  cases  and  circumstances  be- 
fore God  in  prayer  and  praise. 

You  may  not  be  able  every  day  to  dwell 
on  all  these  things,;  however  desirable 
it  may  be  not  wholly  to  omit  them.  The 
example  of  an  eminent  servant  of  Chiist, 
(the  Rev.  Mr.  Romaine,)  may  here  be 
recommended.  "  He  devoted  two  hours 
every  Friday  to  particular  intercession 
with  God  for  his  friends.  He  had  their 
names  written  down  on  paper,  and  used 
to  walk  about  his  room,  mentioning  them 
one  by  one,  and  specifying  their  wants 
as  far  as  he  knew  them,  with  earnest  sup- 
plication." 

The  duty  of  praying  for  friends  is  so 
important,  that  it  calls  for  particular  no- 
tice ;  especially  when  we  consider,  how 
little  in  general  we  lay  to  heart  the  state 
of  our  unconverted  relatives  and  friends, 
and  their  tremendous  exposure  to  the 
divine  wrath.  Let  us  remember  how 
keen  will  be  the  anguish  on  the  death  of 
a  relation  for  whom  no  prayer  nor  exer- 
tion has  been  made ;  and  how  it  will 
grieve  us  that  many  precious  opportuni- 
ties have  been  lost.  While  on  the  other 
hand,  by  a  constant  practise  of  interces- 
sion, we  may  become  emboldened  to  per- 
form, in  a  Christian  spirit,  the  difficult 
duties  of  solemn  warning,  reproof,  and  a 
full  and  free  declaration  of  their  danger. 


Remember,  that  Job's  prayer  for  his 
friends  were  to  be  peculiarly  prevalent. 
God  declares,  "  My  servant  Job  shall 
pray  for  you,  for  him  will  I  accept."* 

The  Scriptures  furnish  us  with  many 
affecting  examples  of  intercessory  pray- 
er, as  Daniel,  for  his  country  ;  St.  Paul 
for  the  churches  of  Christ;  and  our 
Lord  for  his  enemies,  "  Father,  forgive 
them,  for  they  know  not  what  they  do." 

Bishop  Hall  makes  the  following  en- 
couraging remarks  on  intercessory  pray- 
er :  "  Every  Christian  freely  lays  him- 
self out  by  prayer  for  the  benefit  of  his 
fellow  members.  Each  member  of 
Christ's  Church,  sues  for  all.  Neither 
can  any  one  be  shut  out  from  partaking 
the  benefit  of  the  prayers  of  all  God's 
saints  upon  earth.  There  is  a  certain 
spiritual  traffic  of  piety  betwixt  all  God's 
children ;  wherein  they  exchange  pray- 
ers with  each  other,  not  regarding  num- 
ber so  much  as  weight.  Am  I  weak  in 
spirit  and  faint  in  my  supplications  1  I 
have  no  less  share  in  the  most  fervent 
prayers  of  the  holiest  suppliants,  than  in 
my  own :  all  the  vigour  that  is  in  the 
most  ardent  hearts,  supplies  my  defects ; 
while  there  is  life  in  their  faithful  devo- 
tions, I  cannot  go  away  unblessed." 

The  more  religion  advances  in  our 


*  A  practise  of  Col.  Gardiner's,  is  worthy  of 
our  remembrance.  Doddridge  says,  when  he 
received  a  letter  from  any  of  his  Christian 
friends  which  particularly  affected  his  heart,  he 
could  not  stay  till  the  stated  return  of  his  devo- 
tional hour,  but  immediately  retired  to  pray  for 
them  and  give  vent  to  those  religious  emotions 
of  mind,  which  such  a  correspondence  raised. 
How  invaluable  was  such  a  friend.  Mr.  Shep- 
pard,  in  his  valuable  "  Thoughts  on  Private  De- 
votion," after  stating  the  importance  of  daily 
though  brief  intercession  for  those  most  near 
and  dear,  gives  the  following  useful  hint. — 
"With  respect  to  other  friends,  it  seems  most 
natural  and  expedient,  that  our  prayers  should 
be  but  occasional,  in  order  that  they  may  then 
be  the  more  prolonged.  There  are  few,  even  of 
our  best  friends,  whom  we  can  visit  daily. 
How  happy  would  some  be,  if  they  could  meet 
even  yearly.  But  if  we  made  it  a  rule  of  piety 
and  kindness  daily  to  offer  up  particular  inter- 
cession for  one  individual,  or  one  household, 
and  thus  successively  for  each,  these  secret  vis- 
its of  the  heart  would  in  many  instances  be  far 
more  frequent  than  our  personal  intercourse  can 
be.  Amidst  the  inclemency  of  winter,  or  in  the 
chamber  of  sickness,  wc  may  still  make  the 
swift  excursions,  and  offer  the  best,  though  un- 
heard salutations  of  Christian  affection." 


ON  PRAYER 


135 


hearts,  the  more  time  we  shall  be  dispo- 
sed to  give  to  intercession ;  which  as  it 
is  the  most  disinterested  and  benevolent 
part  of  Christian  prayer,  so  it  most  likens 
us  to  our  Divine  Master.  The  Chris- 
tian has  sometimes  found  the  presence  of 
God,  and  enjoyed  that  communion  with 
him,  in  this  part  of  his  devotions,  which 
he  in  vain  sought  for  in  confession,  pe- 
tition, or  praise."* 

After  confessing  our  sins  and  praying 
for  future  blessings  for  ourselves  and  for 
others,  and  after  expressing  our  confi- 
dence of  obtaining  our  requests  by  our 
experience  of  former  mercies,  we  ought 
to  be  naturally  led  to  acknowledge  those 
mercies  and  blessings  which  we  have 
already  received. 

IV.  THANKSGIVING. 

Prayer  and  praise  have  been  compared 
to  respiration.  By  prayer  the  Christian 
draws  in  a  happy  life  from  heaven  ;  and 
by  praise  he  breathes  it  back  again  to 
him  who  gave  it. 

When  the  heart  is  right  with  God,  and 
he  opens  our  "  lips  to  show  forth  his 
praise,"  thanksgiving  is  a  truly  delight- 
ful part  of  our  devotion.  And  here  what 
a  boundless  subject  opens  before  us 
That  "  the  high  and  lofty  One  that  in 
habiteth  eternity,"  should  condescend  to 
be  mindful  of  man,  and  visit  him,  may 
well  excite  our  adoring  wonder  and 
praise. 

How  numerous  are  our  temporal  bles 
ring* !  Our  creation,  our  education,  our 
daily  preservation,  the  repose  of  the 
night,  and  the  strength  given  for  the  day, 
demand  continued  and  persevering  praise 

God  has  given  us  a  soul  capable  of 
knowing,  loving,  and  rejoicing  in  him 
through  all  eternity.  He  has  given  us  a 
body  by  which  we  may  serve  and  glorify 
him.  You  have,  perhaps,  the  free  use 
of  every  member  of  your  body,  the  en 
joymenl  Of  every  sense,  and  the  full  pos- 
session of  every  faculty  of  your  mind  ; 
and  do  not  these  or  any  of  them  call  for 
your  grateful  acknowledgement  ? 


♦  1'rayers  f..r  the  dead  arc  plainly  contrary  to 
various  statements  in  God's  word,  and  to  the 
txpnm  doctrines  of  the  Church  of  England. 
*ee  the  Homily  on  Prayer. 


He  gives  you  kind  friends,  and  favour 
with  them.  He  furnishes  you  with  that 
provision  from  day  to  day,  which  is  need- 
ful for  you :  bread  to  eat,  clothes  to  cov- 
er you,  a  house  in  which  to  dwell,  and  a 
fire  to  warm  you.  He  makes  peace  in 
your  borders,  so  that  no  evil  befals  you, 
and  gives  you  health  and  strength.  Or 
if  in  any  thing  it  be  otherwise,  he  does 
not  aflict  us  for  his  pleasure,  but  "  for 
our  profit,  that  we  may  be  partakers  of 
his  holiness  ;"  and  in  any  case,  you  are 
yet  "the  living,  the  living  to  praise  him." 

What  numberless  temporal  blessings 
do  these  things  comprehend,  and  how 
astonishing  is  the  mercy  by  which  they 
are  granted,  and  continued  to  sinful  and 
rebellious  creatures !  "  0  that  men  would 
therefore  praise  the  Lord  for  his  good- 
ness, and  for  his  wonderful  works  to  the 
children  of  men  !" 

Yet  how  small  are  these  when  compar- 
ed with  spiritual  blessings  !  K  Blessed  be 
the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spir- 
itual blessings  in  heavenly  things  in 
Christ."  He  is  the  channel,  through 
which  the  rich  stream  of  mercy  flows 
unto  us  ;  and,  how  needful,  how  invalua- 
ble, are  those  blessings  which  he  procures 
and  bestows  ! 

"  We  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according 
to  the  riches  of  his  grace."  Hereby  the 
Almighty,  holy,  and  righteous  God,  who 
has  declared  that  he  "will  not  acquit  the 
guilty,"  is  yet  "  just  and  faithful  to  for- 
give us  our  sins."  And  shall  we  not 
praise  Him  who  sent  his  Son  to  die  for 
man?  and  Him,  who  "came  into  the 
world  to  save  sinners  ?"  In  Christ,  God 
is  our  portion,  and  all  his  perfections  are 
engaged  to  supply  our  wants,  and  make 
us  happy. 

Mark  the  first  beginnings  and  the  pro- 
gress of  this  happy  state. — "  God  hath 
chosen  us  in  him  before  the  foundation  of 
the  world,  that  we  should  be  holy  and 
without  blame  before  him  in  love;"  and 
"in  the  fulness  of  time  ho  sent  forth  his 
Son,"  and  we  were  redeemed  by  his  pre- 
cious blood,  "  who  gave  himself  a  ransom 
for  all." 

Then,  through  his  mercy,  we  were 
"called  with  an  holy  calling,  not  accord- 


136 


ON  PRAYER. 


ing  to  bur  works,  but  according  to  his 
own  purpose  and  grace :"  and,  "  turned 
from  darkness  to  light,  and  from  the  pow- 
er of  Satan  unto  God,  we  have  been  jus- 
tified freely  by  his  grace,  that  we  might 
be  made  heirs  according  to  the  hope  of 
eternal  life." 

"  Again,  as  one  of  his  people,  you  have 
been  sanctified  by  the  Holy  Spirit ; 
"  made  meet  for  the  inheritance  of  the 
saints  in  light."  For  this  end  God  has 
given  you  his  word,  his  ministers,  his 
sacraments,  and  intercourse  with  his  peo- 
ple ;  all  the  means  of  grace,  and  his  Spir- 
it to  make  those  means  efficient.  Is  it 
nothing  that  you  were  born  and  live  in  a 
Christian  land,  in  England,  "  the  land  of 
Goshen,"  the  land  of  spiritual,  as  well  as 
earthly  freedom,  peace,  and  joy  ?  What 
mercies  are  included  in  these  things  ! 

You  have  also  in  Christ,  "  the  hope  of 
glory  ;"  the  lively,  the  assured  hope  of 
future  glory :  of  an  "  inheritance  incor- 
ruptible, undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you." 
Well  may  we  say  with  David,  "  His  mer- 
cy endureth  for  ever  !" 

And,  if  you  cannot  feel  that  you  en- 
joy any  of  these  spiritual  mercies,  you 
may  yet  be  thankful  for  the  forbearance 
and  long-suffering  of  God  :  "  it  is  of  the 
Lord's  mercies  that  we  are  not  consumed, 
because  his  compassions  fail  not." 

These  are  general  mercies  common  to 
all  Christians,  but  each,  one  has  received 
special  and  peculiar  mercies,  answers  to 
prayers,  deliverances  from  'danger,  troub- 
le, or  distress,  protection  in  journeyings  ; 
strength  and  grace  for  particular  occa- 
sions :  these  things  call  for  thanksgiving. 

And  with  these  mercies  to  ourselves, 
Christian  benevolence  and  sympathy  will 
teach  us  also  to  "  rejoice  with  them  that 
do  rejoice,"  and  to  praise  God  for  his 
mercies  to  his  Church  and  to  mankind 
in  general :  for  that  bright  day  of  mercy 
in  which  we  live,  and  for  all  the  blessed 
signs  of  the  times  concerning  the  exten- 
sion of  the  Redeemer's  kingdom  among 
the  Heathen. 

Thus  shall  we  be  disposed,  in  review- 
ing God's  mercies,  to  say,  "  Many,  O 
Lord,  my  God,  are  thy  wonderful  wrorks 
which  thou  hast  done,  and  thy  thoughts 
which  are  to  us-ward  :   they  cannot  be 


reckoned  up  in  order  to  thee  :  If  I  would 
declare  and  speak  of  them,  they  are  more 
than  can  be  numbered."  "  Blessed  be 
the  Lord  God,  the  God  of  Israel,  who 
only  doth  wondrous  things,  and  blessed 
be  his  glorious  name  for  ever,  and  let  the 
whole  earth  be  filled  with  his  glory." 

Yet  we  must  say  with  the  son  of  Si- 
rach,  of  this  duty  of  praising  our  God — 
"  We  may  speak  much,  and  yet  come 
short ;  wherefore,  in  sum,  He  is  all.- — 
When  ye  glorify  God,  exalt  him  as  much 
as  you  can,  for  even  yet  will  he  far  ex- 
ceed :  and  when  ye  exalt  him,  put  forth 
all  your  strength,  and  be  not  weary :  for 
ye  never  can  go  far  enough. — Who  can 
magnify  Him  as  he  is  ?" 

How  much  do  we  neglect,  or  how 
coldly  do  we  practise  the  duty  of  thanks- 
giving !  In  reading  the  107th  Psalm  we 
may  observe  how  readily  in  trouble  all 
cry  to  God,  without  exhortation  ;  but 
when  delivered  from  their  trouble,  they 
need  to  be  earnestly  invited  to  thankful- 
ness. Yet  it  is  often  enjoined  ;  we  are 
called  to  it  by  the  daily  providence  of 
God  ;  in  nothing  do  we  enjoy  God  more 
fully  and  properly ;  the  discharge  of  it 
prepares  for  greater  mercies,  the  neglect 
of  it  brings  just  rebukes ;  and  it  is  an 
excellent  preparation  for  heaven,  where 
the  songs  of  joyful  praise  are  ever  as- 
cending to  the  Father  of  mercies. 

Let  us  then  say  with  David,  "  While  I 
live  I  will  praise  the  Lord,  I  will  sing 
praises  unto  my  God  while  I  have  my 
being." 

I'll  praise  my  Maker  with  my  breath  ; 
And  when  my  voice  is  lost  in  death, 

Praise  shall  employ  my  nobler  powers  : 
My  days  of  praise  shall  ne'er  be  past, 
While  life,  and  thought,  and  being-  last, 

Or  immortality  endures. 

We  should  keep  a  list  of  the  more  re- 
markable mercies  which  we  have  receiv- 
ed from  our  earliest  years,  and  frequently 
review  it.  If  a  person  be  dwelling  per- 
petually on  his  wants,  he  cannot  be 
thankful ;  but  a  catalogue  of  the  bles- 
sings which  God  has  bestowed  upon  him, 
often  reviewed,  would  sweeten  the  spiiit, 
and  tend  to  fill  him  with  gratitude  and 
love. 

Thanksgiving,  as  well  as  every  other 
part  of  prayer,  must  be  offered  up  in  the 


ON  PRAYER. 


157 


name  of  Christ,  acknowledging  that  all 
our  blessings  flow  through  him,  and  ex- 
pecting the  acceptance  of  our  praise  only 
on  the  ground  of  his  mediation. 

It  will  not  be  possible  or  advisable  to 
dwell  on,  or  enumerate  all  the  particulars 
that  have  been  mentioned  in  every  prayer 
which  we  make.  Yet  the  leading  sub- 
jects, and  the  amplifying  of  those  parts 
with  which  your  hearts  are  most  affected, 
will  form  the  substance  of  your  prayers, 
in  "  letting  your  requests  be  made  known 
unto  God,  by  prayer  and  supplication 
with  thanksgiving." 

There  is  a  happy  connection  between 
all  the  parts  of  prayer  ;  and  the  full  dis- 
charge of  one  leads  on  to  another.  It 
may  be  thus  illustrated.  By  an  ingen- 
ious contrivance  near  some  of  the  coll- 
ieries, and  in  other  places,  where  the 
ground  allows  of  it,  the  full  and  empty 
carriages  or  vessels  being  connected  to- 
gether, those  which  have  been  emptied, 
are  from  time  to  time  raised  up  an  ascent, 
by  the  descending  of  those  that  have  been 
filled.  In  this  way  let  the  descent  of 
God's  mercies  and  the  gifts  bestowed  on 
us  out  of  his  fulness,  in  answer  to  former 
prayer,  raise  your  empty  vessels  to  re- 
ceive again  and  again,  from  his  inex- 
haustible treasury,  all  that  you  need. 
Say,  with  David,  "  Because  he  hath  in- 
clined his  ear  unto  me,  therefore  will  I 
call  upon  him  as  long  as  I  live." 

It  may  be  advantageous  not  always  to 
confine  yourselves  to  the  same  parts  of 
worship,  or  the  same  order.  Watts  enu- 
merates the  following  eight  parts  of 
prayer:  Invocation,  Adoration,  Confes- 
sion, Petition,  Pleading,  Self  dedication, 
Thanksgiving,  and  Blessing. 

We  may  occasionally  be  assisted  in 
our  devotion  by  these  more  extended  and 
enlarged  parts  and  divisions ;  only  take 
heed,  lest  in  the  use  of  them,  our  prayers 
should  become  too  artificial,  and  be  mere- 
ly the  work  of  the  head  instead  of  the 
feeling  of  the  heart.  Yet  Watts  justly1 
observes,  that  if  young  Christians  did 
not  give  themselves  up  to  a  loose  habit  of 
speaking  what  is  uppermost,  but  attempt- 
ed 1o;  learn  the  holy  skill  of  prayer,  by  a 
recollection  of  its  several  parts,  and  dis- 
posing their  thoughts  into  a  suitable 

18 


method,  they  would  be  more  successful 
in  attaining  this  great  gift. 

These  parts  of  prayer  will  be  more 
plain  by  the  following  example  of  each 
part  from  the  Scriptures. 

INVOCATION. 

"  Hearken  unto  the  voice  of  my  cry, 
my  King  and  my  God,  for  unto  thee  will 
I  pray." 

ADORATION. 

"  Thou  art  God,  and  none  else  ;  thy 
name  alone  is  Jehovah,  the  Most  High — 
Holy,  holy,  holy  Lord  God  Almighty, 
which  was,  and  is,  and  is  to  come." 

CONFESSION. 

"I  acknowledge  my  transgression, 
and  my  sin  is  ever  before  me.  Against 
thee,  thee  only,  have  I  sinned,  and  done 
this  evil  in  thy  sight." 

petition. 

"  Hide  thy  face  from  my  sins,  and  blot 
out  all  my  iniquities.  Create  in  me  a 
clean  heart,  O  God  ;  renew  a  right  spirit 
within  me. 

"Cause  thy  face  to  shine  upon  thy 
sanctuary." 

PLEADING. 

"  For  thy  mercies'  sake,  0  Lord,  save 
me.  Our  fathers  cried  unto  thee,  and 
were  delivered."  , 

SELF-DEDICATION. 

"  I  will  delight  myself  in  thy  com- 
mandments, which  I  have  loved.  I  have 
sworn,  and  I  will  peform  it,  that  I  will 
keep  thy  righteous  judgments." 

THANKSGIVING. 

"  My  mouth  shall  praise  thee  with  joy- 
ful lips. 

"  O  my  soul,  and  all  that  is  within  me, 
bless  his  holy  name,  who  forgiveth  all 
thy  sins,  who  healeth  all  thy  diseases, 
who  rcdeemeth  thy  life  from  destruction, 
and  crowneth  thee  with  loving  kindness 
and  tender  mercies." 

BLESSING. 

"  Blessed  be  his  glorious  name  for  ever. 
"  Now  unto  the  King  eternal,  immor- 


138 


ON  PRAYER. 


tal,  invisible,  the  only  wise  God,  be  hon- 
our and  glory,  for  ever  and  ever.  Amen." 

O  that  every  reader  might  be  inclined, 
and  by  the  Spirit  of  God  enabled,  to  en- 
ter on  a  full  and  enlarged  practice  of 
private  prayer!  A  continual  spirit  of  de- 
votion is  the  highest  attainment  of  man  ; 
it  is  the  root  which  draws  up  the  sap  and 
life  of  the  tree  of  righteousness,  and  thus 
causes  it  to  bring  forth  all  that  fruit 
which  glorifies  God  and  benefits  man. 
Hence,  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  meekness,  faith,  and 
temperance,  all  godliness,  and  all  true  ex- 
cellence. Believe  me,  it  will  be  worth 
many  sacrifices  and  struggles  to  gain  the 
spirit  of  prayer,  guarding  againt  trusting 
in  your  own  strength  and  self-righteous- 
ness, and  remembering,  in  prayer  we  put 
off  our  own  righteousness  and  pride,  our 
wisdom  and  riches,  and  confess  our  sin- 
fulness and  poverty.*  We  shall  then  find 
constant  prayer  bring  in  the  richest  re- 
turn of  all  our  labours  and  employments. 

While  this  account  of  the  various  parts 
of  prayer  has  been  given,  it  is  readily  ad- 
mitted that  the  purest  private  prayer  is 
above  form  and  method.  It  is  the  ex- 
pression of  a  full  heart,  pouring  out 
the  inmost  desires  of  the  soul  before 
God,  in  the  most  natural  and  obvious 
words. 

It  was  a  saying  of  the  Martyr  Brad- 
ford, "  that  he  would  never  leave  a  duty, 
till  he  had  brought  his  heart  into  the 
frame  of  the  duty  ;  he  would  not  leave 
confession  of  sin,  till  his  heart  was  bro- 
ken for  sin  ;  he  would  not  leave  petition- 
ing for  grace,  till  his  heart  was  quickened 
and  enlivened  in  a  hopeful  expectation  of 
more  grace ;  he  would  not  leave  the  ren- 
dering of  thanks,  till  his  heart  was  en- 
larged with  the  sense  of  the  mercies 
which  he  enjoyed,  and  quickened  in  the 
return  of  praise." 

And  surely  every  part  of  our  duty,  as 
it  is  brought  before  us  in  the  word  of 
God,  shows  us  both  our  guilt  and  our 
weakness.     But  still  the  perfection  of 


•  "  Prayer  is  a  sweet  travelling  and  trafficking- 
of  the  soul  betwixt  emptiness  and  fulness,  be- 
twixt want  and  all-sufficiency,  and  betwixt  our 
inability  to  help  ourselves  and  his  ability  to  help 
us." — A.  Gray,  on  Prayer. 


that  rule  must  be  declared.  It  is  calcu- 
lated to  stimulate  us  to  higher  efforts,  and 
to  humble  us  in  lower  prostration  of  soul, 
under  a  sense  of  our  so  frequently  coming 
short  of  the  mark  set  before  us. 
\J-I 

Sect.  \V. — Brief  Observations  on  the 
Lord's  Prayer. 

The  Prayer  which  our  Lord  gave  to 
his  disciples  is  not  only  a  perfect  form  of 
prayer,  but  also  an  admirable  pattern  and 
guide.  It  is  in  one  place  introduced  to 
our  notice,  thus,  "  When  ye  pray,  say," 
and  in  another,  "After  this  manner  pray 
ye."  It  is  so  full  and  comprehensive, 
that  we  generally  find,  after  our  longest 
prayers,  that  there  is  something  asked 
for  in  the  Lord's  prayer,  which  we  had 
not  before  requested. 

Its  method  is  simple  and  clear.  It 
consists  of  three  parts : 

I.  An  Introduction,  expressing  the 
goodness  and  greatness  of  Him  to  whom 
we  speak. 

"  Our  Father,  which  art  in  heaven." 

II.  Six  Petitions,  three  of  which  have 
a  more  immediate  respect  to  the  glory  of 
God. 

1.  "  Hallowed  be  thy  name. 

2.  Thy  kingdom  come. 

3.  Thy  will  be  done  on  earth  as  it  is 
in  heaven." 

And  the  three  remaining,  more  imme- 
diately respect  our  own  personal  wants  j 
temporal  and  spiritual. 

1.  "  Give  us  this  day  our  daily  bread. 

2.  And  £orgive  us  our  trespasses,  as 
we  forgive  them  that .  trespass 
against  us. 

3.  And  lead  us  not  into  temptation, 
but  deliver  us  from  evil." 

The  four  first  of  these  petitions,  are 
for  the  obtaining  of  good,  and  the  two 
last  for  the  averting  of  evil. 

III.  A  Conclusion,  not  only  acknowl- 
edging the  perfections  of  God,  but  most 
powerfully  pleading  them  as  a  reason 
why  our  prayers  should  be  heard. 

"For  thine  is  the  kingdom,  and  the 
power,  and  the  glory,  for  ever  and  ever. 
Amen." 

Every  part  of  prayer  is  comprehended 
in  this  pattern. 


ON  PRAYER. 


139 


Confession  is  plainly  implied  in  every 
request,  for  the  requests  suppose  either 
our  weakness  or  our  sinfulness  in  the 
particulars  desired. 

Petition  forms  the  main  substance  of 
this  prayer. 

Intercession  is  also  involved  in  the 
whole  ;  in  the  three  first  petitions  more 
directly,  and  the  remaining  petitions  by 
their  being  in  the  plural  number — give 
us, — forgive  us, — lead  us,  &c. 

Thanksgiving'  is  expressed  in  the  con- 
clusion, and  there  is  in  the  petitions  an 
implied  acknowledgment  of  all  the  great 
perfections  of  God. 

This  prayer  is  too  generally  used  as  a 
vain  repetition.  It  is  worthy  of  remark, 
that  at  the  very  time  our  Lord  gave  it, 
he  expressly  warned  his  disciples  against 
vain  repetitions. 

Many  things  may  be  learned  respect- 
ing prayer,  from  this  pattern. 

1.  The  filial  confidence  and  reverence 

with  which  we  ought  to  approach 
God. 

2.  The  expediency  of  method  and  or- 

der in  our  prayers. 

3.  The  necessity  of  seeking  first  the 

kingdom  of  God  and  his  right- 
eousness. 

4.  The  lawfulness  of  then  asking  for 

temporal  blessings. 

5.  The  importance  of  the  temper  in 

which  wc  pray :  an  unforgiving 
temper  obtains  not  God's  forgive- 
ness. 

6.  The  duty  of  praying  much  for 

others. 

7.  The  excellence  of  simplicity  of  ex- 

pression. 

8.  The  powerful  pleas  with  which  we 

may  urge  our  petitions. 
In  this  prayer  we  are  not  taught  to  ask  in 
the  name  of  Christ ;  and  the  reason  may 
be,  that  when  it  was  given,  Christ's  atone- 
ment had  not  actually  taken  place,  nor 
his  intercession  as  arisen  Saviour  began. 
Therefore  our  Lord  says,  "  hitherto  yc 
have  asked  nothing  in  my  name — at 
that  day  yc  shall  ask  in  my  name." 

Scot.  VII. —  On  answers  to  Prayer. 

Our  too  general  neglect  of  looking  for 
answers  to  what  we  ask,  shows  how  lit- 


tle we  are  in  earnest  in  our  petitions. 
"  None  ask  in  earnest,"  says  Trail,  M  but 
they  will  try  how  they  speed.  There  is 
no  surer  and  plainer  mark  of  trifling  in 
'  prayer,  than  when  men  are  careless  what 
they  get  by  prayer." — A  husbandman  is 
not  content  without  the  harvest ;  a  marks- 
man will  observe  whether  the  ball  hits 
the  target ;  a  physician  watches  the  ef- 
fect of  the  medicine  he  gives  ;  one  who 
writes  or  applies  to  another  for  any  tem- 
poral good  eagerly  expects  an  answer  ; 
and  shall  the  Christian  be  careless  about 
the  effect  of  his  labour  ? 

Every  prayer  of  the  Christian,  made 
in  faith  according  to  the  will  of  God, 
for  that  which  God  hath  promised,  of- 
fered up  in  the  name  of  Jesus  Christ, 
and  under  the  influence  of  his  Spirit, 
whether  for  temporal  or  for  spiritual 
blessings,  is,  or  will  be,  fully  answered. 
God  always  answers  the  general  design 
and  intention  of  his  people's  prayers,  in 
doing  that  which,  all  things  considered, 
is  most  for  his  own  glory,  ana"  their  spir- 
itual and  eternal  welfare.  As  we  never 
find  that  Jesus  Christ  rejected  a  single 
supplicant  who  came  to  him  for  mercy  ; 
so  we  believe  that  no  prayer  made  in  his 
name  will  be  in  vain.  "  The  answer  of 
prayer  may  be  approaching,  though  we 
discern  not  its  coming.  The  seed  in 
winter  that  lies  under  ground,  is  taking 
root  in  order  to  a  spring  and  harvest, 
though  it  appear  not  above  ground,  but 
seems  dead  and  lost." 

The  time,  or  the  mode  of  granting  the 
request  may  vary  indeed  from  our  wish- 
es ;  but  yet  the  prayer  made  as  above 
stated  is  heard,  the  desire  so  put  up  is 
fulfilled. 

Bishop  Taylor  observes,  "  As  for  those 
irregular  donations  of  good  things  which 
wicked  persons  ask  for,  and  have,  they 
are  either  no  mercies,  but  instruments  of 
cursing  and  crime  ;  or  else  they  are  de- 
signs of  grace,  intended  to  convince  them 
of  their  unworthiness,  and  so,  if  they  be- 
come not  instruments  of  their  conversion, 
they  are  aggravations  of  their  ruin." 

In  asking  for  spiritual  blessings,  for 
repentance,  faith,  humility,  holiness,  love, 
&c.  wc  are  sure  of  having  the  particular 
request,  for  this  is  the  will  of  God,  even 
your  sanctification.    Yet  in  these  things 


140 


ON  PRAYER. 


the  way  of  granting  the  request  may,  at 
first  sight,  seem  like  a  denial. 

Remarkable,  sometimes,  are  the  ways 
in  which  prayers  for  spiritual  blessings 
are  answered.  We  pray  for  an  increase 
of  faith,  patience,  resignation,  or  other 
Christian  graces  :  and  our  trials,  instead 
of  being  removed,  seem  greatly  aggra- 
vated. The  clouds  grow  darker  and 
darker.  But  the  secret  supports  of  the 
Holy  Spirit  being  afforded,  we  do  not 
sink  under  our  burden.  And  in  the 
midst  of  all  these  trials,  the  very  things 
which  we  asked  are  given.  There  is  no 
exercise  for  faith  when  all  is  smooth  ;  no 
room  for  patience  and  resignation  when 
there  is  no  suffering ;  the  very  graces 
which  we  sought,  need  difficulties,  sor- 
rows, and  trials,  in  order  to  be  manifest- 
ed, exercised,  and  granted.  Often  the 
very  sentence  of  death  is  put  upon  all 
our  hopes,  before  they  are  realized.  The 
extremity  of  suffering  is  the  point  of  our 
deliverance.  Let  the  tried  Christian, 
then,  attend  to  Cowper's  exhortation : 

Ye  fearful  saints,  fresh  courage  take ! 

The  cloud3  ye  so  much  dread 
Are  big  with  mercy,  and  shall  break 

In  blessings  on  your  head. 

It  is  the  main  desire  of  every  Chris- 
tian, in  a  proper  state  of  mind,  that  the 
will  of  God  be  done  ;  and  when  he  asks 
for  temporal  blessings,  he  does  it  with 
full  purpose  of  heart,  not  to  have  his  own 
wishes  accomplished,  farther  than  as 
they  concur  with  the  will  of  God,  which 
will,  he  is  assured,  ever  designs  his  su- 
preme happiness.  "Delight  thyself  in 
the  Lord,  and  he  will  give  thee  the  de- 
sire of  thy  heart."  If  you  are  really  de- 
lighting in  the  Lord,  the  desire  of  your 
heart  will  be  mainly  for  spiritual  things ; 
and  for  temporal  things  it  will  be  with 
the  reservation,  "thy  will  be  done." 
This  petition  whether  expressed,  or  only 
understood,  may  often  be  a  prayer  that 
your  previous  requests  for  temporal  good 
may  not  be  granted,  and  thus  there  may 
be  an  opposition  in  your  requests.  We 
lose  not  by  the  denial  of  meaner  peti- 
tions, when  God  sets  them  aside  to  give 
greater  blessings.  This  appears  to  be 
the  meaning  of  the  following  passages. 
"  He  that  searcheth  the  hearts,  knoweth 
what  is  the  mind  of  the  Spirit,  because 


he  maketh  intercession  for  the  saints,  ac- 
cording to  the  will  of  God."  And  again, 
"  this  is  the  confidence  that  we  have  in 
him,  that  if  we  ask  any  thing  according 
to  his  will,  he  heareth  us.  And  if  we 
know  that  he  hears  us,  whatsoever  we 
ask,  we  know  that  we  have  the  petitions 
that  we  desired  of  him."  No  Christian 
wishes  for  the  answer  which  the  carnal 
Israelites  received-  "  He  gave  them  their 
request,  but  sent  leanness  into  their  soul." 
If  then  the  Christian  be  denied  the  par- 
ticular request,  his  real  prayers  may  re- 
ceive an  express  answer  in  his  own  sanc- 
tificaction,  and  in  the  accomplishing  of 
God's  holy  will ;  just  as  a  sick  man's 
real  desire  is  accomplished,  if  he  be  ulti- 
mately made  well,  even  though  the  med- 
icine or  the  mode  of  cure  expose  him  to 
the  things  which  he  dislikes. 

But  perhaps  you  ask,  How  may  I 
know  whether  my  prayers  have  been  an- 
swered or  not  ?  Sometimes  the  case  is  so 
obvious  that  it  cannot  be  mistaken — Je- 
hoshaphat  prays,  and  he  is  deliverd  from 
his  enemies  ;  Ezekiah  prays,  and  he  is 
delivered  from  sickness;  Jonah  prays, 
and  he  is  delivered  from  the  belly  of  the 
whale ;  the  Church  prays,  and  Peter  is 
delivered  from  Herod.  The  following, 
among  many  others,  are  examples  of  an- 
swers to  particular  requests.  Gen.  xxv, 
21;  1  Chron.  v,  20;  2  Chron.  xxxiii, 
13  ;  Ezra,  viii,  23. 

At  other  times  prayers  are  answered, 
rather  in  the  increase  of  grace  to  bear 
the  affliction,  than  in  its  removal,  as  in 
the  case  of  Paul's  thorn  in  the  flesh. 
"  There  are,"  says  Gee,  in  his  Treatise  on 
the  Answer  of  Prayer,  "  four  ways  of 
God's  answering  prayers.  By  giving  the 
things  prayed  for  presently,  (Dan.  ix, 
23,)  or  by  suspending  the  answer  for  a 
time,  and  giving  it  afterwards,  (Luke, 
xviii,  7 ;)  or  by  withholding  that  mercy 
which  you  ask  from  you,  and  giving  you 
a  much  better  mercy  in  the  room  of  it, 
(Deut  iii,  24,  compared  with  Deut.  xxxiv, 
4,  5;)  or  lastly,  by  giving  you  patience 
to  bear  the  loss  or  want  of  it,"  (2  Cor. 
xii,  9.) 

Many  examples,  in  modern  times, 
might  be  given  of  answers  to  prayer,  so 
plain  that  they  cannot  be  mistaken.  In- 
deed, where  is  there  a  Christian  who 


ON  PRAYER 


cannot,  from  his  own  history,  bring  in- 
stances of  this !  The  prayers  of  the  Mar- 
tyr Latimer,  and  their  answer,  are  very 
observable.  There  were  three  principal 
matters  for  which  he  prayed  ;  1st.  That 
God  would  give  him  grace  to  stand  to 
his  doctrine  until  death.  2d.  That  God 
would  of  his  mercy  restore  his  Gospel  to 
England  once  again — repeating  and  in- 
sisting on  the  words,  "  once  again,"  a3 
though  he  had  seen  God  before  him,  and 
spoken  to  him  face  to  face.  3d.  That 
God  would  preserve  Elizabeth  j  with 
many  tears  desiring  God  to  make  her  a 
comfort  to  this  comfortless  realm  of  Eng- 
land. All  these  requests  were  most  fully, 
and  graciously  answered.* 

The  increase  of  any  Christian  grace, 
poverty  of  spirit,  mourning  for  sin, 
meekness,  hungering  and  thirsting  after 
righteousness,  quietness  of  mind,  perse 
verance,  in  prayer,  is,  to  the  real  Chris 
tian,  of  itself,  a  most  delightful  answer 
to  prayer.  Whatever  other  things  may 
have  been  denied,  if  these  are  given,  the 
corresponding  promises  are  secured  to 
you,  and  the  greatest  blessings  have  been 
granted.  If  we  can  say  with  David, 
"  In  the  day  when  I  cried,  thou  answer- 
edst  me,  and  strengthenedst  me  with 
strength  in  my  soul,"  we  may  see  the 
prayer  answered  in  the  strengthening  of 
the  soul,  though  the  particular  request  be 
denied. 

It  is  said  that  our  Lord  "  was  heard  in 
that  he  feared ;"  but  this  was  not  by  the 
removal  of  his  sufferings,  but  by  his  hav- 
ing strength  suited  to  his  stupendous  woe 

The  due  use  of  means  must  be  attend- 
ed to,  if  we  wish  for  answers  to  our 
prayers.  There  is  a  species  of  enthusiasm, 
not  uncommon,  and  to  which  young  or 
ignorant  professors  of  religion  are  expos- 
ed, that  is,  to  expect  the  blessing  desired 
in  prayer  without  any  effort  or  exertion 
on  our  parts.  But  in  the  Bible  you  may 
constantly  mark  how  those  who  earnestly 
prayed,  used  the  most  likely  means  to  ef-> 
feet  their  desires.  Though  Jacob  passes 
the  night  in  prayer,  he  still  in  the  morn- 
ing takes  the  best  means  to  pacify  his 
brother  Esau.  Asa  sets  the  battle  in  ar- 
ray, as  well  as  cries  to  God,  "  we  rest  on 

•  See  Fox's  Life  of  Latimer. 


thee."  Bishop  Hall  says  of  Moses,  when 
Israel  was  about  to  contend  with  Amalek, 
"  I  do  not  hear  Moses  say  to  his  Joshua, 
Amalek  is  come  up  against  us,  it  matters 
not  whether  thou  go  against  him,  or  not ; 
or,  if  thou  go,  whether  alone  or  in  com- 
pany ;  or,  if  accompanied,  whether  in 
many  or  few,  strong  or  weak ;  or,  if 
strong  men,  whether  they  fight  or  no ;  I 
will  pray  on  the  hill :  but  he  says,  1  choose 
us  out  men,  and  go  fight.'  Then  only  can 
we  hope  when  we  have  done  our  best ; 
and  though  means  cannot  effect  that 
which  we  desire,  yet  God  will  have  us 
use  the  likeliest  means  on  our  part  to  ef- 
fect it.  Prayer,  without  the  use  of  means, 
is  a  mockery  of  God." 

"  The  soul  of  the  sluggard  desiieth,  and 
hath  nothing."  Means  being  required, 
both  in  God's  word  and  by  the  course  of 
his  providence,  neglect  of  them  is  not 
faith  but  unbelief.  The  patient  who 
trusts  his  Physician's  skill,  will  carefully 
follow  his  directions.  Believing  prayer 
does  not  render  exertion  unnecessary,  but 
makes  it  effectual ;  giving  a  divine  power 
and  blessing  to  that  which  was  before  a 
merely  weak  and  human  effort.  And  the 
right  way  is  neither  to  use  unlawful 
means,  nor  lawful  ones  irregularly,  nor 
trust  either  in  them,  or  m  our  prayers ; 
but  humbly  and  dilligently  to  go  on  in  the 
path  of  duty,  using  those  means  which 
seem  right  and  profitable,  and  trusting 
only  in  God  our  Saviour  to  bring  the 
thing  to  pass,  and  that  in  his  own  way. 
His  wisdom,  power,  and  love,  are  infinite. 
His  ways  are  often  dark  and  mysterious 
to  weak  and  fallible  man  ;  but  it  will  ever 
be  found  in  the  end,  u  Blessed  are  all  they 
that  put  their  trust  in  him." 

But  supposing  after  having  done  all,  and 
waited  long,  our  prayers  are  still  denied, 
what  aie  we  then  to  conclude  ? 

The  denial  of  prayer  is  always  in  mer- 
cy to  the  children  of  God.  It  was  in 
kindness  to  David  that  his  child  was  taken 
away.  He  earnestly  prayed  for  the  life 
of  one  who  would  have  been  a  living 
monument  of  his  shame.  He  eagerly 
longed  for  the  preservation  of  Absalom  ; 
but  in  merry  the  rebellious  son,  wjio 
might  have  ruined  him,  was  cut  off.  And 
how  frequently  is  the  denial  spiritually 
useful. 


142 


ON  PRAYER. 


Good\Vin  observes,  "  often  the  very  de- 
nial breaks  the  hard  heart,  and  brings  a 
man  nearer  to  God,  and  puts  him  on 
searching  into  his  ways,  and  estate,  and 
to  see  what  should  be  amiss  in  his  prayer ; 
which  alone  is  a  great  mercy,  and  better 
than  the  thing  ;  seeing  that  by  the  loss  of 
that  one  thing,  he  learns  to  pray  better, 
and  so  to  obtain  a  hundred  better  things 
afterwards." 

We  lose  many  proofs  of  God's  faith- 
fulness and  grace,  his  tenderness  and  com- 
passion, by  not  marking  the  answers  to 
our  prayers  in  these  and  in  other  re- 
spects. 

Gee  thus  enumerates  the  ends  for  which 
God  may  for  a  season  hide  himself  from 
the  prayers  of  his  people. 

"  In  reference  to  themselves — to  in- 
crease their  assiduity  and  ardency  in 
prayer — to  fit  them  for  the  mercy  prayed 
for — to  exercise  and  try  their  faith,  pa- 
tience, love,  sincerity,  of  sanctification, 
and  obedience — to  manifest  himself  to 
them  more  fully,  either  in  or  after  the 
delay — to  make  the  benefit  prayed  for 
more  precious  and  welcome,  and  useful 
when  it  comes — to  remove  the  impedi- 
ments of  their  receiving  or  enjoying  the 
mercy  sought  for — and  to  raise  up  their 
thoughts,  their  faith,  hope,  love,  and  long- 
ings, to  the  second  appearing  of  Christ. 
In  reference  to  others — to  make  up  and 
bring  in  the  number  of  those  for  whom 
the  mercy  is  proposed — to  complete  the 
account  of  the  church's  sufferers  and 
sufferings — to  give  others  an  example  of 
patient  and  confident  waiting  upon  God 
— and  for  the  greater  dismay  and  confu- 
sion of  the  adversary." 

When  your  prayers  are  not  answered, 
let  it  lead  you  to  self-examination.  Per- 
haps the  prayer  may  have  been  answer- 
ed in  a  way  you  have  not  thought  of. 
Perhaps  you  were  desiring  something 
that  would  only  foster  ambition  or  pride, 
or  were  merely  considering  ease  or  com- 
fort, without  regard  to  spiritual  edifica- 
tion. Or  look  for  the  cause  of  it  in  your 
neglect  of  Christ's  intercession,  or  your 
ingiatitudc  for  former  answers:  ques- 
tion your  own  faith,  the  fervency  of  youi 
desires,  the  purity  of  your  end,  the  pro- 
priety of  the  manner  in  which  you  have 


offered  up  your  petitions  :*  yes,  any  thing 
rather  than  God's  faithfulness  :  "  Let 
God  be  true,  and  every  man  a  liar." 
Again,  God  will  not  be  enquired  of  by 
those  who  have  an  idol  in  their  hearts. 
If  you  are  living  in  any  habitual  sin,  you 
cannot  expect  that*  your  prayers  should 
be  heard. 

When  your  prayers  are  answered,  let 
it  assure  you  of  God's  faithfulness  and 
love ;  let  it  encourage  you  to  renew  your 
prayers,  to  abound  therein,  to  seek  God 
more  constantly,  to  depend  more  simply 
on  his  strength,  to  lay  yourself  out  more 
entirely  for  him,  and  never  to  fear  under- 
taking any  thing  in  his  cause.  Let  it 
excite  you  to  abound  in  thanksgiving 
and  praise. 

May  what  has  been  stated  encourage 
you  not  only  to  hope  but  patiently  to 
wait  for,  and  attentively  to  observe  God's 
answers  to  prayer.  Keep  from  such  sins 
as  would  provoke  him  to  deny  your  re- 
quests, and  go  on  striving  and  praying, 
asking,  seeking,  and  knocking,  till  you 
are  at  length  safely  landed  on  the  heav- 
enly shore ;  you  will  then  find  every 
prayer  fully  answered,  every  wish  ac- 
complished, and  your  souls  "  filled  with 
all  the  fulness  of  God." 

Sect.  VIII. —  Tlie  Frequency  of  Private 
Prayer. 

The  Scriptures  do  not  give  express  direc- 
tions how  often  we  ought  to  pray,  farther 


*  There  are  two  duties  connected  with  the 
efficacy  of  prayer,  that  are,  it  is  to  be  feared,  too 
little  practised  or  insisted  on — Alms  and  Fast- 
ing1. The  alms  of  Cornelius  ascended  with  his 
prayers  to  God  ;  "  Thy  prayers  and  thine  alms 
are  come  up  for  a  memorial  before  God."  Acts, 
x.  4.    Sec  also  Prov.  xxi,  13. 

Parr  observes,  "  Religious  Fasting  is  also  a 
notable  help  to  prayer,  and  is  often  commended 
to  us  in  the  word  of  God.  It  is  a  voluntary  ab- 
staining from  dinner,  or  supper,  or  both,  as  our 
bodies  will  bear,  and  from  all  delicacies  for  one 
day,  or  more,  undertaken  to  make  us  more  fit 
for  prayer  and  repentance.  The  ends  in  our 
fasting  are,  1st.  A  fitting  ourselves  to  prayer, 
that  we  may  be  the  more  lively  and  earnest  J 
and  2dly.  That  it  may  be  a  help  and  testimony 
of  our  sorrow  for  sin,  and  of  our  humiliation  be- 
fore God.', — Only  herein  ever  take  heed  to  avoid 
superstition,  Rom.  xiv,  17.  and  any  opinion  of 
merit,  1  Cor.  viii.  8.  and  to  fast  from  sin.  Isa. 
lviii.  5,  6  ;  Jcr.  xiv.  12. 


ON  PRAYER. 


143 


than  by  general  intimations  and  the  ex- 
amples of  others.  We  ought  always  to 
be  in  the  spirit  of  prayer.  But  we  are 
speaking  now  of  stated  seasons  for  retir- 
ed prayer :  and  of  this  we  say,  that  at 
least  you  ought  to  pray  twice  every  day. 
David  says,  "  It  is  a  good  thing  to  give 
thanks  unto  the  Lord,  and  to  sing  praises 
unto  thy  name,  O  Most  High :  and  to 
show  forth  thy  loving  kindness  in  the 
morning,  and  thy  faithfulness  every 
night."  "In  the  morning  will  I  diiect 
my  prayer  unto  thee,  and  will  look  up*" 
And  again,  "  let  my  prayer  be  set  forth 
before  thee  as  incense,  and  the  lifting  up 
of  my  hands  as  the  evening  sacrifice." — 
Morning  and  evening  devotions,  then, 
every  day,  should  never  be  omitted;  and, 
speaking  generally,  unless  you  are  pre- 
vented by  circumstances  out  of  your  con- 
trol, they  cannot  be  neglected  without 
much  damage  to  your  soul.  Prayer  has 
been  compared  to  a  key,  that  in  the 
morning  opens  the  treasury  of  God's 
mercies  ;  and  in  the  evening  shuts  us  up 
under  his  protection  and  safeguard.  It 
has  ever  been  found,  that  as  we  have 
sought  God  in  spirit  and  in  truth  in  the 
morning,  so  the  rest  of  the  day  has  pros- 
pered. 

The  habit  of  early  rising  is  of  great 
importance  to  the  due  discharge  of  morn- 
ing prayer.  O  how  many  precious  hours 
do  indolent  Christians  lose  ;  while  those 
who  are  more  self-denying  and  diligent, 
are  gaining  the  favour  of  God  and  en- 
joying communion  with  him.* 


*  Col.  Gardiner  set  an  admirable  example. 
.  "  He  used  constantly  to  rise  at  four  in  the  morn- 
ing, and  to  spend  the  time  till  six,  in  secret  ex- 
ercises of  devotion,  reading-,  meditation  and 
prayer;  in  which  last  he  contracted  such  a  fer- 
vency of  spirit,  as  I  believe  few  men  living-  ever 
obtained.  This  certainly  tended  very  much  to 
strengthen  that  firm  faith  in  God,  and  reverend 
animating  sense  of  his  presence,  for  which  he 
was  so  eminently  remarkable,  and  which  car- 
ried him  through  the  trials  and  services  of  life 
with  such  steadiness  and  such  activity;  for  he 
indeed  endured  and  acted  as  always  'seeing' 
him  who  ifl  invisible.'  If  at  any  time  he  Wai 
obliged  to  go  out  before  six  in  the  morning,  he 
rose  proportionally  sooner;  so  that  when  a  jour- 
ney or  a  march  has  required  him  to  be  on  horse- 
bark  by  four,  he  would  be  at  his  devotions  at 
farthest  by  two.  He  likewise  secured  time  for 
retirement  In  an  evening  j  and  that  he  might 
have  it  the  more  at  command,  and  bo  the  more 


Our  first  waking  thoughts  should  be 
directed  towards  God ;  copying  David's 
example,  who  says,  "  When  I  awake  I 
am  still  with  thee."  I  would  advise  you 
to  be  longest  in  your  morning  devotions, 
when  your  spirits  are  lively  and  vigor- 
ous, and  undisturbed  by  the  events  of  the 
day ;  in  the  evening,  when  you  are  tired 
and  spent  with  its  labours,  be  shorter, 
and  endeavour  to  attend  to  this  duty 
some  time  before  you  retire  to  rest.  If 
your  evening  devotions  are  deferred  till 
every  thing  else  is  done,  there  is  great 
danger  of  their  being  often  imperfectly 
performed,  if  not  altogether  omitted. 

The  Rev.  Mr-  Simeon  remarks,  "  It  is 
too  generally  found,  that  many,  instead 
of  transacting  their  business  with  God 
while  their  faculties  are  alive,  stay  till 
exhausted  nature  is  become  incapable  of 
any  energetic  exertion,  and  then  hurry 
over  some  form  of  prayer,  as  i  school 
boy  does  his  task,  without  feeling  one 
word  they  utter.  Even  this  is  too  favour- 
able a  representation  of  the  prayers  of 
some  others,  who  stay  till  they  have  lain 
down  upon  their  bed,  and  then  fall  asleep 
in  the  midst  of  their  devotions.  As  for 
praying  in  the  morning,  they  have  no 
time  for  that ;  the  concerns  of  the  past 
or  present  day  have  pre-occupied  their 
mind  ;  and  if  they  offer  two  or  three  cold 
petitions  while  they  are  dressing,  or  be- 
fore they  leave  their  room,  they  think 
this  quite  sufficient." 

Regular  devotional  exercises,  twice  ev- 
ery day,  in  secret,  are  insisted  on  as  a 
plain  duty.  More  than  this  is  strongly 
recommended.  Christians  in  general 
would  find,  what  many  do  find  in  their 
own  practise,  a  great  advantage  in  ob- 
taining a  few  leisure  moments  for  retired 
and  stated  prayer  in  the  middle  of  the 
day.    The  word  of  God  gives  us  encour- 


fit  to  use  it  properly,  as  well  as  the  better  able  to 
rise  early  the  next  morninc,  he  generally  went  to 
bed  about  ten:  and  during  the  time  I  was  ac- 
quainted with  him,  he  seldom  ate  any  supper, 
but  a  mouthful  of  bread  with  one  glass  of  wine. 
In  consequence  of  this,  as  well  as  of  his  admi- 
rably good  constitution,  and  the  long  habit  he 
had  formed,  he  required  less  sleep  than  most 
persons  I  have  known  j  and  1  doubt  not  but  his 
uncommon  progress  in  piety  waa  in  a  great 
measure  owing  to  these  resolute  habits  of  self- 
denial."— Sec  Doddridge'*  life  of  Col.  Gardiner. 


144 


ON  PRAYER. 


aging  examples  of  those  who  have  done 
so.  "Evening,  morning,  and  at  noon 
day,  will  I  pray,  and  and  cry  aloud,  and 
he  shall  hear  my  voice."  Daniel,  in  a 
time  of  great  danger,  his  windows  being 
opened  in  his  chamber,  "  kneeled  upon 
his  knees  three  times  a  day,  and  prayed 
and  gave  thanks  before  his  God  as  he 
aforetime  did."  Here  was  the  secret 
spring  of  the  eminency  of  these  holy 
men.  They  were  much  in  prayer.  Be- 
sides, men's  thoughts  and  affections  will 
necessarily  be  most  vigorous  and  lively 
about  those  things  in  which  they  are  in- 
cessantly employed,  and  they  are  able  to 
do  that  best  which  they  do  most  fre- 
quently. This  is  very  evident  in  the 
common  affairs  of  life.  Indeed  we  see 
this  to  be  the  case,  as  m  prayer  itself  our 
thoughts  so  continually  run  out  after  our 
daily  and  more  constant  occupations. 

Many  objections  are  ever  ready  to  start 
up  in  the  natural  heart,  when  we  are  cal 
led  on  to  form  a  determined  resolution 
to  attend  to  any  holy  duty.  But  let  us 
say  as  one  said,  u  If  the  house  were  about 
to  fall  down,  I  must  pray ;"  meaning 
that  the  salvation  of  his  immortal  soul 
was  a  matter  of  such  infinitely  superior 
magnitude  to  every  earthly  concern,  that 
whatever  were  the  consequence,  he  must 
attend  to  that. 

Respecting  the  time  to  be  allotted  to 
prayer,  no  general  rule  can  be  given. 
Many  have  the  command  of  their  whole 
time,  and  from  them  more  is  reasonably 
expected.  Surely  an  hour  or  two  in 
twenty-four  is  not  too  much  for  them. 
A  real  love  to  God,  and  a  due  sense  of 
the  value  of  his  favour,  will  make  a 
cheerful  and  a  liberal  giver.  Others,  as 
servants,  who  have  hardly  any  time  that 
they  can  call  their  own,  are  yet  bound 
to  redeem  some  for  God.  Dr.  Doddridge 
remarks,  "  that  there  are  few  who,  with 
proper  care,  might  not  have  half  or  three 
quarters  of  an  hour  at  command  for  read- 
ing the  Scriptures  and  prayer,  morning 
and  evening."  Let  there  be  a  willing 
mind,  and  a  way  will  be  found." 

"  Let  those,"  says  Bishop  Home,  "  who 
retire  in  the  middle  of  the  day  to  adorn 
their  persons,  take  the  opportunity  of  put- 
ting on  the  ornaments  of  grace,  and  re- 
newing the  spirit  of  their  minds." 


In  many  cases  and  situations  it  will  be 
impossible  to  retire  to  your  private  cham- 
ber for  a  mid-day  prayer ;  but  in  a  walk, 
in  your  house,  or  in  your  business,  your 
heart  may  statedly  retiie  at  a  particular 
season  for  a  few  leisure  moments  from 
the  world,  and  hold  communion  with 
its  God.    Only  try. 

Some  of  the  last  words  which  an  Afri- 
can youth  (very  dear  to  the  writer,  and 
now,  he  doubts  riot,  in  heaven)  told  one 
of  those  about  him,  were,  "  I  used  to 
pray  three  times  every  day,  and  now  I 
find  that  it  was  good — do  you  mind  to 
do  the  same."* 

The  importance  of  this  regular  and 
frequent  devotion  will  be  evident  from 
the  consideration  of  the  great  concerns 
which  we  then  have  to  transact  with 
God.  "  I  have,"  says  Baxter,  "  more  and 
greater  business  to  do  with  God  in  one 
day,  than  with  all  the  world  in  all  my 
life.  My  business  with  God  is  so  great, 
that  if  I  had  not  a  Mediator  to  encourage 
and  assist  me  to  do  my  work,  and  pro- 
cure my  acceptance,  the  thoughts  of  it 
would  overwhelm  my  soul.  Therefore 
let  man  stand  by ;  I  have  to  do  with  the 
great  and  eternal  God,  and  with  him  I 
am  to  transact  in  this  little  time  the  busi- 
ness of  my  endless  life.  I  am  to  seek 
of  God,  through  Christ,  the  pardon  of  all 
my  great  and  grievous  sins ;  and  if  I 
speed  not,  woe  unto  me  that  ever  I  was 
born  !  I  have  some  hopes  of  pardon,  but 
intermixed  with  many  perplexing  fears. 
I  have  evidences  of  grace,  but  they  are 
exceedingly  blotted ;  I  want  assurance 
that  God  is  my  reconciled  Father,  and 
that  he  will  receive  me  to  himself  when 
the  world  forsakes  me.  I  have  many 
languishing  graces  to  be  strengthened ; 
and,  alas !  what  rooted,  inveterate,  vexa- 
tious corruptions  to  be  cured !  Can  I 
look  into  my  heart,  into  such  an  unbe- 
lieving and  earthly  heart,  into  such  a 
proud  and  peevish  heart,  into  such  a  per- 
plexing and  trembling  heart,  and  not 
discern  how  great  my  business  is  with 
God  ?  Can  I  survey  my  sins,  feel  my 
wants,  and  sink  under  my  weaknesses? 
Can  I  look  forward,  and  see  how  near 
my  time  is  to  an  end  ?  Can  I  think  of 


*  See  Memoir  of  Simeon  Wilhelm. 


ON  PRAYER. 


145 


the  malice  and  diligence  of  Satan ;  the 
number,  power,  and  policy  of  my  ene- 
mies ;  the  many  dangerous  snares  and 
temptations  that  are  around  me,  and  my 
own  ignorance,  weakness,  and  unwatch- 
fulness,  and  not  know  that  my  greatest 
business  is  with  God?"*  Surely  such 
views  should  lead  us  to  frequent  prayer. 

Sect.  IX. —  The  Reward  of  Private 
Prayer. 

"Thy  Father  which  seeth  in  secret 
shall  reward  thee  openly."  While  this 
holds  out  to  us  the  certain  reward  of 
secret  devotion,  it  also  discovers  to  us  a 
delightful  view  of  the  glory  and  perfec- 
tions of  God.  Heathen  nations  fancy 
that  the  God  of  heaven  and  earth  is  too 
far  off,  or  too  great,  to  attend  to  the  pe- 
titions of  men — that  he  is  too  determined, 
and  too  careless,  or  too  powerful  to  be 
moved  by  them,  and  that  therefore  they 
must  pray  to  inferior  deities.  But  in 
what  a  much  sublimcr  light  do  the  Chris- 
:ian  Scriptures  lead  us  to  think  of  God  ! 
Me  is  every  where  present — "  in  him  we 
live,  move,  and  have  our  being :"  He 
■{  performeth  all  things  for  us He 
£  seeth  in  secret."  Ogden  says  on  this 
■subject,  "  How  magnificent  is  this  idea  of 
God's  government !  that  he  inspects  the 
»vhole  and  every  part  of  the  universe 
3very  moment,  and  orders  it  according 
.o  the  counsels  of  his  infinite  wisdom 
md  goodness,  by  his  almighty  will  ! 
.vhose  thought  is  power,  and  his  acts  ten 
housand  times  quicker  than  the  light ; 
inconfuted  in  a  multiplicity  exceeding 
lumber,  and  unwearied  through  cter- 
lity." 

Christian!  when  you  enter  your  closet 
br  private  prayer,  you  are  going  into  the 
iresenct  chamber  of  this  great  King  of 
ting*  j  you  arc  about  to  hold  intercourse 
■vith  him  in  the  character  of  a  tender 
father.  He  is  indeed  every  where  prcs- 
nt,  but  lie  manifests  his  presence  to 
hose  that  seek  him.  He  bestows  on 
hem  his  grace  and  blessing.  ()  the  dig- 
lity  and  glory  of  the  Christian  !  ()  the 
,'anity  of  the  world  !  O  the  astonishing 
dindness  and  perverscness  of  man,  who 


♦  Srr>  Baxter's  Converse  with  God. 

\9 


can  think  slightly  of  his  richest  privilege 
and  his  highest  honour  ! 

The  advantages  of  prayer,  generally, 
have  already  been  pointed  out ;  but  con- 
sider farther — Intercourse  with  God  in 
secret  prayer  has  a' transforming'  effica- 
cy. When  Moses  had  been  with  God  in 
the  mount,  the  skin  of  his  face  shone. 
Something  of  that  glory  which  had  been 
then  manifested  to  him,  remained  with 
him.  And  thus  the  Christian  often 
comes  from  his  closet,  -with  some  of  the 
beams  of  heavenly  light  and  glory,  shi- 
ning, as  it  were,  in  his  countenance. 
Coming  into  the  world  is  sometimes  to 
him  like  coming  back  into  a  lower  sphere, 
into  a  new  society.  He  has  been  hold- 
ing converse  with  the  unseen  world,  and 
he  returns  invigorated  and  refreshed  for 
every  duty.  K  Our  graces  will  languish 
and  die,  our  spirits  grow  heavy  and  dull, 
unless  we  are  refreshed  and  revived  by 
constant  intercourse  with  the  great  pater- 
nal Spiiit."  Grove  says,  "  The  effects  of 
Christian  retirement  will  appear  in  the 
sweet  composure  of  the  passions,  the 
evenness  and  affability  of  the  behaviour, 
the  charitableness  of  the  temper,  and  the 
purity  and  tranquillity  of  the  life."  The 
retired  violet,  which  hides  itself  in  the 
shade,  gives  one  of  the  sweetest  scents, 
and  the  lowly  Christian  who  is  constant 
in  secret  prayer,  diffuses  a  holy  feeling, 
a  heavenly  atmosphere  around  him. 

This  blessed  employment  in  secret 
raises  the  Christian  above  anxiety  about 
temporal  things.  A  holy  intercourse 
with  his  Maker  gives  him  a  fixedness  and 
serenity  which  nothing  else  can  bestow, 
and  hardly  any  thing  can  discompose. 
Ft  prepares  him  for  all  events,  and  fills 
him  with  a  noble  contempt  for  all  the 
sinful  pleasures  and  pursuits  of  a  world 
lying  in  wickedness.  It  is  like  a  sure 
anchor,  safely  fixed  in  solid  ground, 
which,  though  unseen  above,  keeps  the 
vessel  steadfast  ami  secure  amid  the  tu- 
lmiltuous  waves  and  the  stormy  tempest. 

The  devout  Christian,  praying  in  se- 
cret, makes  rapid  advances  in  the  divine 
life.  "  They  that  wait  on  the  Lord  shall 
renew  their  strength.  They  shall  mount 
up  with  wings  as  eagles,  they  shall  run 
and  not  be  weary,  and  they  shall  walk 


146 


ON  PRAYER. 


and  not  faint."  Sins  with  which  the  in- 
dolent and  careless  Christian  is  contend- 
ing to  his  life's  end,  soon  yield  to  con- 
tinued fervent  prayer.  Prayer  gains  for 
us  that  strength  which  enables  us  to  sur- 
mount every  difficulty,  and  removes  eve- 
ry obstacle  in  our  way  to  Sion.  Are  our 
affections  toward  God  and  Christ  becom- 
ing cold  ?  prayer  is  as  a  fire  to  which 
we  must  approach,  and  doing  so,  we 
shall  perceive  a  gentle  warmth  insensibly 
overspread  us,  and  our  benumbed  powers 
will  acquire  fresh  energy  and  vigoi  r. 

It  was  the  daily  practise  of  the  emin- 
ent physician  Boerhaave,  throng j  h  s 
whole  life,  as  soon  as  he  rose  in  the 
morning,  which  was  generally  very  early, 
to  retire  for  an  hour  to  private  prayer, 
and  meditation  on  some  part  of  the 
Scriptures.  He  often  told  his  friends, 
when  they  asked  him  how  it  was  possi- 
ble for  him  to  go  through  so  much  fa- 
tigue with  such  patience  and  quietness, 
that  it  was  this  which  gave  him  spirit 
and  vigour  in  the  business  of  the  day. 
This  he  therefore  recommended  as  the 
best  rule  which  he  could  give. 

Private  Prayer  is  an  engine*  of  greater 
power  than  all  human  means  put  togeth- 
er* The  greatest  of  earthly  monarchs, 
neglecting  prayer,  has  not  that  power  to 
glorify  God,  benefit  man,  and  secure  his 
own  happiness,  which  the  humble  and 
praying  Christian  has.  The  prayer  of  a 
poor,  destitute,  and  afflicted  Christian,  in 
the  name  of  Christ,  may  turn  the  hearts 
of  kings  and  princes,  save  his  country, 
raise  up  pious  ministers,  secure  a  bles- 
sing to  their  labours,  send  the  Gospel  to 
the  heathen,  and  advance  the  kingdom  of 
Christ  in  the  world.  Prayer  has  an  ad- 
vantage above  alms,  and  every  other 
good  work,  which  can  benefit  only  a 
few,  while  faithful  prayer  can  help  all. 
It  is  also  a  resource  of  which  man  can- 
not deprive  you  ;  he  may  despoil,  blind, 
and  maim,  imprison,  or  otherwise  injure 
you ;  but  he  cannot  keep  you  from 
prayer.    Observe  the  power  of  prayer 


•"Admirable  is  the  power  of  prayer.  It 
calms  the  surges  of  a  troubled  spirit — shuts 
lions'  mouths — opens  prison  doors — beats  the 
fiercest  enemies — nay,  arrests  the  impending 
judgments  of  God."  Reading's  Guide  to  the 
Holy  City. 


in  the  example  of  Elijah.  He  was  "  a 
man  subject  to  like  passions  as  we  are, 
and  he  prayed  earnestly  that  it  might  not 
rain,  and  it  rained  not  on  the  earth  by 
the  space  of  three  years  and  six  months. 
And  he  prayed  again,  and  the  heaven 
gave  rain,  and  the  earth  brought  forth 
her  fruit." 

It  makes  us  fruitful  in  every  good 
work. — "  I  reckon  it,"  says  Bennett, 
"matter  of  common  experience  among 
good  men,  that  they  find  themselves 
more  or  less  disposed,  and  fit  for  their 
respective  duties  and  service,  according 
as  their  diligence,  constancy,  and  serious- 
ness in  secret  prayer  are  more  or  less." 
The  root  that  produces  the  beautiful  and 
flourishing  tree,  with  all  its  spreading 
branches,  verdant  leaves,  and  refreshing 
fruit,  that  which  gains  for  it  sap,  life, 
vigour  and  fruitfulness  is  all  unseen ; 
and  the  farther  and  the  deeper  the  roots 
spread  beneath,  the  more  the  tree  ex- 
pands above.  Christians,  if  you  wish  to 
prosper;  if  you  long  to  bring  forth  all  the 
fruit  of  the  Spirit,  strike  your  roots  deep 
and  wide  in  private  prayer.  That  faith 
and  support,  that  strength  and  grace, 
which  you  seek  of  God  in  secret,  that  it 
may  be  exercised  in  the  hour  of  need, 
God  will  in  that  hour  give  it  you  before 
men. 

Mr.  Scott  says,  "  depend  upon  it  every 
thing  will  prosper  in  the  event  in  a  very 
near  proportion  to  our  earnestness  and 
perseverance  in  prayer  :  but  negligence 
here  will  be  followed  by  a  declension 
perhaps  almost  unperceived  in  all  other 
respects,  and  will  make  way  for  tempta- 
tions, falls,  corrections,  darkness,  and 
inward  distresses:  if  like  Jacob  we  wres- 
tle with  God  and  prevail,  we  shall  event- 
ually prevail  in  all  our  other  conflicts." 

It  will  be  rewarded  openly. — Our  Lord 
does  not  in  these  words  promise  the  very 
thing  which  you  request ;  but  your  Fath- 
er will  reward  you ;  he  will  give  you  a 
free,  a  full  return,  a  gracious  retribution, 
evidently,  though  not  perhaps  identically. 
How  manifestly  before  all  men  Hannah 
was  rewarded,  when  the  name  of  her 
son  Samuel  (meaning  "asked  of  God") 
told  all  Israel,  and  tells  the  Church  in 
every  age,  that  God  hears  and  answers 
prayer  !  How  openly  were  Jacob's  secret 


ON  PRAYER. 


147 


prayers  answered,  when  Esau  publicly 
received  him  so  graciously  !  Our  heaven- 
ly Father  will  also,  before  men  and  an- 
gels, hereafter  reward  thy  secret  devo- 
tion. Now  it  is  unknown  to  man,  but 
it  will  all  be  known,  and  known  by  the 
greatness  of  its  reward.  Every  tear  of 
godly  sorrow,  shed  in  secret,  will  then 
be  a  brilliant  gem  in  the  crown  of  glory 
surrounding  the  brow  of  the  Christian. 
The  Christianas  reward  comes  from  a 
Father  of  infinite  power,  riches,  wisdoir, 
and  love ;  and  therefore  cannot  be  a 
small  reward,  or  an  unsatisfying  portion. 

May  every  reader  then  be  encouraged 
to  begin  or  more  constantly  to  practise, 
and  persevere  in  this  sacred  duty.  How- 
ever dull  our  spirits,  however  wearied 
our  body,  however  wandering  our  minds, 
let  us  never  wholly  omit  this  duty,  never 
put  it  off  with  a  vain  excuse  to  another 
season.  To  do  so  is  Satan's  temptation. 
It  is  better  to  attempt  to  pray  in  the  best 
way  you  can  than  not  to  pray  at  all. 
And  you  will  sometimes  find  the  Lord 
assist  you  with  the  supply  of  his  Spirit, 
enliven  your  soul,  fix  your  mind,  and 
draw  and  raise  your  heart  to  himself. 

One  of  Melancthon's  correspondents 
gives  this  account  of  Luther's  private 
devotions,  in  one  of  the  most  trying  and 
critical  times  in  the  course  of  the  Refor- 
mation. "  I  cannot  enough  describe  the 
cheerfulness,  constancy,  faith  and  hope 
of  this  man  in  these  trying  and  vexa- 
tious times.  He  constantly  feeds  these 
good  affections  by  a  very  diligent  study 
of  the  word  of  God.  Then,  not  a  day 
passes  in  which  he  does  not  employ  in 
prayer,  three,  at  least,  of  his  very  best 
hours,  Once  I  happened  to  hoar  him  at 
prayer.  Gracious  Lord  !  what  spirit  and 
what  faith  there  is  in  his  expressions  ! 
He  petitions  God  with  as  much  reverence 
as  if  he  was  actually  in  the  divine  pres- 
ence, and  yet  with  as  firm  a  hope  and 
confidence  as  he  would  address  a  father 
or  a  friend.  'I  know,'  said  he,  4  thou 
art  our  Father,  and  our  God,  therefore  I 
am  sure  that  thou  wilt  bring  to  nought 
the  persecutors  of  thy  children.  For 
shouldst  thou  fail  to  do  this,  thine  own 
cause  being  connected  with  ours,  would 
be  endangered.  It  is  entirely  thine  own 
concern  :  we,  by  thy  providence,  have 


been  compelled  to  take  a  part.  Thou, 
therefore,  wilt  be  our  defence.'  While 
I  was  listening  to  Luther  praying  in  this 
manner  at  a  distance,  my  soul  seemed  on 
fire  within  me,  to  hear  the  man  address 
God  so  like  a  friend,  and  yet  with  so 
much  gravity  and  reverence  :  and  also 
to  hear  him  in  the  course  of  his  prayer, 
insisting  on  the  promises  contained  in 
the  Psalms,  as  if  he  were  sure  his  peti- 
tions would  be  granted."  (See  Milners 
Hist,  of  the  Church  of  Christ,  vol.  5.) 
No  wonder  that  Luther  was  such  a  bles- 
sing to  the  world.  All  men  of  great  use- 
fulness to  the  Church  have  much  abound- 
ed in  prayer. 

But  why  speak  we  of  others :  let  us 
notice  only  the  extraordinary  spirit  of 
devotion  which  adorned  'our  blessed  Sa- 
viour. This  part  of  his  character  1  as 
been  well  described :  when  twelve  years 
of  age,  he  was  engaged  in  the  Temple 
with  the  Doctors,  in  his  "  Father's- busi- 
ness." When  he  entered  on  his  public 
ministry,  he  committed  himself  in  solemn 
prayer  to  God.  Before  he  chose  his 
twelve  Apostles,  as  well  as  at  his  trans- 
figuration, he  spent  a  considerable  time 
in  devotion.  Dur  ng  his  ministry,  he 
resorted  to  the  synagogue  on  the  Sabbath. 
He  devoutly  referred  every  act  of  his 
life  and  ministry,  his  mission,  his  doc- 
trine, his  miracles,  his  sufferings*  his  res- 
urrection, to  the  will  and  appointment  of 
his  Father.  He  encouraged  a  spirit  of 
prayer  in  his  disciples,  by  commanding 
them  to  pray,  and  by  supplying  them 
with  a  model  of  prayer.  He  sanctioned 
these  encouragements  to  prayer  by  his 
own  example ;  by  "  going  out  into  a 
desert  to  pray  ;"  by  rising  up  early,  and 
by  ''continuing  all  night  in  prayer  to 
God  ;"  by  pouring  out  earnest  and  fre- 
quent addresses  to  his  heavenly  Father, 
as  new  exigencies  arose;  by  his  solemn 
intercessory  supplication,  previous  to  his 
last  sufferings;  by  his  "strong  crying 
and  tears"  during  his  agony  ;  and  by 
commending  his  soul  to  his  Father  as  he 
expired  on  the  cross."* 

If  the  Saviour  of  the  world  thus  prav- 
ed,  and  was  heard,  and  carried  through 
his  stupendous  work,  can  we  have  a 
stronger  motive  to  abound  in  prayer? 

•Sec  Dnnirl  Wilson's  Sermons. 


148  ON  PRAYER. 

CHAPTER  IV. 


On  Public  Worship. 

Many  are  the  advantages,  and  great  is 
the  necessity  of  private  prayer ;  but  it 
will  not  be  difficult  to  shew,  that  public 
worship  is  also  a  duty  of  plain  and  vast 
importance. 

We  will  consider,  first,  the  duty  and 
advantage  of  public  worship;  and  then 
the  mode  of  duly  performing  the  duty. 

The  assembling-  of  ourselves  together 
is  required  in  the  Scriptures  of  all  Christ- 
ians. The  Apostle  exhorts  us  to  it  as  a 
great  means  of  strengthening  our  love  to 
God  and  man ;   "  Let  us  consider  one 


another  to  provoke  unto  love  and  good 
works,  not  forsaking  the  assembling  of 
ourselves  together  as  the  manner  of  some 
is."    The  invitation  runs,  "O  come,  let 
us  worship  and  bow  down  :  let  us  kneel 
before  the  Lord  our  Maker."    "  Come  into 
his  courts  ;  Oh  worship  the  Lord  in  the 
beauty  of  holiness."     The  direction  is 
"Praying  always,  with  all  prayer."    It  is 
plainly  pointed  out  as  a  means  to  avert 
God's  judgments  j  "call  a  solemn  assem 
bly,  gather  the  people,  sanctify  the  con 
gregation,  assemble  the  elders.     Let  the 
priests,  the  ministers  of  the  Lord,  weep 
between  the  porch  and  the  altar,  and  let 
them  say,  Spare  thy  people."  These 
things,  and  the  practice  of  all  holy  per 
sons,  from  the  time  when  "  men  began  to 
call  on  the  name  of  the  Lord,"  with  the 
example  of  our  Lord  and  his  disciples 
give  us  sufficient  scriptural  authority  for 
the   practice  of  public  worship.  Nor 
should  we  forget  the  appointment  of  a 
particular  day  for  the  solemn  worship  of 
God,  and  of  a  particular  place  for  the 
Jewish  nation,  the  various  regulations 
and  directions   respecting  their  public 
worship  ;  all  which  things  show  that  it 
is  a  divine  ordinance  pleasing  and  accept 
able  to  God. 

Public  worship  is  a  suitable  and  prop 
er  expression  of  homage  to  our  Creator 
"In  him  we  live,  and  move,  and  have  ou 
being;"  and  it  is  just  and  right  that  we 
should  publicly  and  unitedly  "give  unto 
the  Lord  the  glory  due  unto  his  name." 
We  all  depend  upon  him,  and  it  is  righ 
that  wo  should  join  in  acknowleding  this 


and  praying  to  him.  We  have  in  com- 
mon sinned  against  him,  and  right  it  is 
that  we  should  in  common  confess  our 
sins  before  him.  We  need  the  same  sup- 
plies, we  have  received  the  same  mercies, 
and  may  therefore  unite  in  the  same 
prayers  and  praises.  Reasonable  and 
m  mortal  creatures  are  engaged  in  an  ob- 
ject worthy  of  their  nature  and  character, 
when  they  unite  together  to  "  exalt  the 
Lord  our  God,  and  worship  at  his  foot- 
stool. The  angels  and  spirits  of  just  men 
made  perfect,  unite  in  surrounding  the 
throne  of  glory  with  hymns  and  praises. 
We  are  to  do  his  will  "  on  earth  as  it  is 
done  in  heaven.;"  If  we,  then,  expect  to 
join  the  society  above,  we  should  obtain  a 
meetness  on  earth  for  their  blissful  em- 
ployment. 

It  is  also  a  public  testimony  and  pro- 
fession of  our  religion.  We  hereby  show 
whose  we  are,  and  whom  we  serve." 
The  religion  of  a  nation  is  known  by  its 
worship.  "All  people  walk  every  one  in 
the  name  of  his  God,  and  we  will  walk 
in  the  name  of  the  Lord  our  God  for  ever." 
If  heathen  nations  assemble  to  worship 
idols';  if  Mahomedans  meet  to  worship 
an  unknown  God,  and  honour  Mahomet ; 
let  Christians  meet  to  worship  the  "God 
and  Father  of  our  Lord  Jesus  Christ,  the 
Father  of  the  spirits  of  all  flesh ;"  and 
thus  give  a  public  avowal  of  their  being 
the  disciples  of  Jesus  Christ,  the  only 
Lord  and  Saviour.  By  withdrawing  from 
the  public  assembly  of  his  people,  you  do 
in  effect  own  yourself  not  to  belong  to 
those  who  love  and  fear  God,  and  shall 
dwell  with  him  for  ever.  Persons  of  the 
greatest  piety  have  ever  been  most  re- 
markable for  their  attachment  to  public 
worship.  Look  with  this  view  at  the 
Psalms  of  David.  See  Psalms  xlii.  lxiii. 
lxxxiv. 

Public  worship  is  attended  with  some 
peculiar  advantages.  The  constant  re- 
turn of  the  weekly  sabbath,  and  its  wor- 
ship, keeps  alive  those  impressions  of  re- 


distractions  of  i  this  world  would  wear 
away.  Our  Saviour  makes  a  special 
promise  applicable  to  it,  saying,  "  where 
two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  th'ejmidst  of  thou.'' 
"The  Lord  is  in  his  holy  temple.  He  loveth 


ON  PRAYER. 


149 


the  gates  of  Sion  more  than  all  the  dwel- 
lings of  Jacob,"  peculiarly  there  mani- 
festing to  his  people  his  presence,  in  which 
is  "  fullness  of  joy."  He  declares,  "I  will 
make  them  joyful  in  my  house  of  prayer." 
Worldly  men  find  it  natural  and  easy  to 
meet  in  a  mart  or  exchange  for  worldly 
advantages,  and  the  religious  man  finds 
it  thus  easy  to  go  to  the  house  of  God 
for  spiritual  advantages.  We  thus  turn 
the  sympathy  of  nature,  common  to  us 
all,  to  its  best  account.  It  has  a  tenden- 
cy to  unite  men  together  in  mutual  love. 
We  are  quickened,  solemnized,  and  en- 
livened by  the  devotion  of  a  well-order- 
ed congregation.  "  I  will  praise  the 
Lord  with  my  whole  heart,"  says  David, 
"  in  the  congregation  of  the  faithful." 
Earth  affords  not  a  more  impressive,  af- 
fecting, and  solemn  sight,  than  that  of  i 
whole  congregation  uniting  in  acts  of 
prayer  and  praise  to  the  great  Lord  of 
all.  In  such  a  scene,  also,  the  Christian 
peculiarly  enjoys  the  privilege  of  the 
communion  of  saints. 

The  reading  and  preaching  of  the  Ho 
ly  Scriptures  being  joined  with  public 
worship,  the  young,  the  pooi .  the  ignorant, 
and  uninstructed,  have  by  this  means,  a 
most  important  opportunity  of  religious 
instruction.  The  beneficial  effects  of  this, 
when  generally  kept  up  through  a  whole 
nation,  cannot  easily  be  estimated. 

But  public  worship  is  a  privilege  as 
well  as  a  duty — To  the  Christian  it  is  not 
a  burthensome  task,  but  a  delighful  em- 
ployment, under  the  influences  of  the 
Holy  Spirit,  to  join  his  fellow  Christians 
in  prayer  and  praise.  Observe  how  Da 
vid  speaks — "  One  thing  have  I  desired  of 
the  Lord,  and  that  will  I  seek  after,  that 
I  may  dwell  in  the  house  of  the  Lord  all 
the  days  of  my  life,  to  behold  the  beauty 
of  the  Lord,  and  to  inquire  in  his  temple. 
How  amiable  are  thy  tabernacles,  ()  Lord 
of  hosts;  my  soul  longeth,  yea,  even 
fainteth,  for  the  courts  of  the  Lord;  my 
heart  and  my  flesh  crieth  out  for  the  liv 
ing  God."  Hence  the  Sabbath  is  to  tl 
Christian  a  liappy  day.  He  looks  for 
ward  to  it  with  pleasure.  He  regrets  it 
departure.  He  would  not,  on  any  nc 
count,  willingly  deprive  himself  of  it 
privileges,  or  lose  its  worship. 

The  observance  of  the  Sabbat k  if  so  in 


timately  connected  with  public  worship, 
that  it  may  be  useful  to  show  the  obliga- 
tion to  keep  holy  the  Lord's  day. 

The  sabbath  was  sanctified  and  set  apart 
for  God  from  the  beginning.*  "  God 
blessed  the  seventh  day  and  sanctified  it ; 
because  that  in  it  he  had  rested  from  all 
his  work  which  God  created  and  made." 
Hence  we  may  infer  not  only  the  advan- 
tage, but  the  absolute  necessity,  as  the 
world  now  is,  if  we  would  pay  any  suita- 
ble regard  to  religion,  or  to  the  salvation 
of  our  immortal  souls,  of  time  set  apart 
for  the  immediate  service  of  God. 

The  command  to  "  remember  the  Sab- 
bath day  to  keep  it  holy,"  though  given 
to  the  Jewish  church  with  many  circum- 
stances of  peculiar  strictness,  occurs 
among  the  moral  laws  in  the  Ten  Com- 
mandments. Mr.  Cecil  thus  explains  its 
true  character — "The  Jewish  Sabbath 
was  partly  of  political  institution,  and 
partly  of  moral  obligation  ;  so  far  as  it 
was  a  political  appointment,  designed  to 
preserve  the  Jews  from  other  nations,  it 
is  abrogated ;  so  far  as  it  was  of  moral 
obligation,  it  remains  in  force.  Christ 
came  not  to  abolish  the  Sabbath,  but  to 
explain  and  enforce  it,  as  he  did  the  rest 
of  the  law.  Its  observance  was  no  where 
positively  enjoined  by  him,  because 
Christianity  was  'to  be  practicable,  and 
was  to  go  into  all  nations,  and  it  goes 
thither  stripped  of  its  precise  and  various 
circumstances.  '  I  was  in  the  Spirit  on 
the  Lord's  day,'  seems  to  be  the  soul  of 
the  Christian  Sabbath."  The  circum- 
stance of  the  continuance  of  the  Jewish 
Economy,  while  our  Lord  and  his  Apos- 
tles lived,  sufficiently  accounts  for  there 
being  no  positive  precepts  in  the  New 


*  It  has,  indeed,  been  objected,  that  there  is 
no  lubtequent  mention  <>f  the  Observance  of  the 

sabhath  by  the  patriarch*]  hut  not  to  say  that 
there  are  intimations  of  a  division  of  time  into 

weeks,  Gen.  viii.  10,  12 j  xxix.  'J7  ;  L  10,  it 

might,  for  the  Paine  reason,  have  hern  thought, 
that  the  Jews  did  not  observe  the  sabbath  In  in 
."Moses  to  David,  since  in  the  history  of  all  that 
time  there  is  DO  mention  made  of  that  day. 
Those  who  object  to  the  institution  of  the  sab- 
bath, from  the  be^inninc,  admit  that  "if  the 
divine  command  was  actually  delivered  at  the 
creation,  it  was  addressed  no  doubt  to  the  whole 
human  species  alike,  and  continues,  unless  re- 
pealed by  some  subsequent  revelation,  binding 
on  all  who  come  to  the  knowledge  of  it." 


150 


ON  PRAYER 


Testament  respecting  the  observance  of 
the  first  day  of  the  week,  our  Sunday.  Yet 
.  the  practice  of  the  primitive  church,  their 
freedom  from  the  Jewish  Sabbath,  and 
the  actual  appointment  in  our  country  of 
the  first  day,  plainly  require  our  observ- 
ing Sunday,  "  the  Lord's  day,"  being  the 
first,  instead  of  Saturday,  the  seventh  day 
of  the  week. 

While  our  Saviour  "  who  is  Lord  even 
of  the  Sabbath  day,"  has  rectified  the  su- 
perstitious abuse  of  the  Institution,  and 
allows  us  to  perform  works  of  necessity 
and  charity,  yet  it  is  clear  that  he  would 
never  have  reformed  the  abuse  of  this 
fourth  Commandment,  had  the  Sabbath 
been  an  ordinance  which  was  to  die  in  a 
little  time.  Hence  it  is  our  plain  duty, 
as  far  as  it  is  possible,  to  devote  the  first 
day  of  the  week  wholly  to  the  service  of 
God.  "  We  are  going,"  says  Mr.  Cecil, 
"  to  spend  a  sabbath  in  eternity.  The 
Christian  will  acquire  as  much  of  the 
sabbath  spirit  as  he  can.  And  in  propor- 
tion to  a  man's  real  piety,  in  every  age 
of  the  church,  he  will  be  found  to  have 
been  a  diligent  observer  of  the  Sabbath 
day." 

Alas  !  how  perpetually  is  this  holy  day 
profaned  in  our  Christian  land  !  what 
multitudes  transact  their  usual  business  ! 
how  many  shops  in  large  towns  are  more 
or  less  open !  how  many  thousands  of 
Sunday  newspapers  are  published,  sold, 
and  read  !  what  needless  travelling,  visit- 
ing, writing  letters,  settling  of  accounts, 
&c.  ' 

But  how  much  more  holy  and  more 
happy  is  the  Christian's  employment  of 
this  day.  It  is  to  him  a  delight  and  a 
joy.  He  gives  it  wholly  to  its  varied,  but 
sacred  duties.  He  reads  the  Scriptures, 
and  other  devotional  books,  examines  his 
heart,  thinks  on  his  ways,  and  meditates 
on  spiritual  and  eternal  things.  He  at- 
tends public  worship,  and  instructs  his 
family,  or  visits  the  poor  and  afflicted. 
He  seeks  to  have  his  heart  with  God  all 
the  day  long,  and  thus  passing  his  Sab- 
baths here  below,  he  becomes  better  pre- 
pared for  an  eternal  sabbath  above. 

Hut  to  return  to  the  duty  of  public 
worship. 

My  readers  may  be  of  two  classes : — 
either  more  or  less  neglecting  public 


worship,  or  constantly  attending  it.  Are 

you  living  in  neglect  of  public  worship  ? 
To  such  it  may  be  said,  though  it  be  no 
certain  mark  of  the  truth  of  a  man's  re- 
ligious profession  that  he  comes  to  public 
worship,  yet  the  habitual  or  frequent  ab- 
sence, when  he  has  it  in  his  power  to 
come,  is  a  plain  mark  that  a  man  has  no 
real  religion.  He  is  unlike  his  Saviour, 
and  unlike  the  disciples  of  that  Saviour : 
and  thus  continuing  to  despise  the  earth- 
ly house  of  his  God,  he  will  fail  of  an 
entrance  into  his  eternal  mansions.  It 
was  foretold,  that  in  the  days  of  the  Mes- 
siah, his  followers  should  generally  and 
unitedly  assemble  together,  to  engage 
themselves  in  his  service.  "  Many  peo- 
ple shall  say,  Come  ye,  and  let  us  go  up 
to  the  mountain  of  the  Lord,  to  the  house 
of  the  God  of  Jacob,  and  he  will  teach 
us  of  his  ways,  and  we  will  walk  in  his 
paths."  May  you,  then,  be  excited  by 
the  considerations  which  I  have  stated, 
to  begin  a  constant,  regular,  and  habitual 
attendance  at  the  honse  of  God ;  and 
thus  not  only  gain  inestimable  benefits 
to  yourself,  but  also  by  your  example  and 
your  influence  bring  others  thither.  But 
perhaps  you  may  imagine  that  you  have 
sufficient  reasons  to  induce  you  to  stay 
at  home. 

It  is  not  an  uncommon  objection  made 
to  a  due  attendance  on  the  duty  of  pub- 
lic worship,  /  can  pray  better  at  home — 
lean  learn  more  at  home  by  reading 
good  books.  The  preceding  observations 
have  already  furnished  a  sufficient  an- 
swer to  this  objection.  Those  who  make 
it,  not  unfrequently  totally  neglect  also 
religious  duties  at  home.  Public  wor- 
ship is  a  means  of  grace  of  divine  ap- 
pointment, and  therefore  must  not  be 
neglected.  Though  you  may  not  seem 
to  derive  that  profit  and  edification  which 
you  think  you  gain  from  reading  a  reli- 
gious book,  you  do  in  reality  lose  all  the 
peculiar  benefits  of  public  worship  your- 
self, and  do  all  that  the  power  of  exam- 
ple can  effect,  to  keep  others  from  its  ad- 
vantages. Besides,  did  you  really  know 
more  than  your  teachers,  you  might  still 
learn,  from  the  example  of  our  Saviour, 
in  whom  were,  and  "  are  hid  treasures  of 
wisdom  and  knowledge,"  to  attend  pub- 
lic worship.     We  read  of  him  "as  his 


ON  PRAYER. 


151 


custom  was,  he  went  into  the  synagogue 
on  the  Sabbath  day." 

Others  think  that  it  is  unnecessary  to 
go  constantly.  The  same  reasons  which 
require  you  to  go  at  all,  call  on  you  also 
to  be  constant  in  going.  It  is  the  regu- 
lar return  of  the  duty  which  makes  it  so 
valuable  in  the  Christian  life.  You  do 
not  think  it  unnecessary  to  partake  con- 
stantly and  regularly  of  food  for  your 
body ;  nor  is  it  less  necessary  to  be  reg- 
ular in  seeking  food  for  your  soul.  A 
leaky  vessel  in  the  ocean,  continually 
letting  in  the  waters,  needs  continual 
pumping  and  bailing  to  keep  it  free  ;  and 
thus  the  corrupt  heart  of  man  calls  for  a 
constant  use  of  every  means  to  keep  it  free 
from  sin.  A  constant  attendance  is  of  great 
advantage.  K  Those  that  be  planted  in  the 
house  of  the  Lord  shall  flourish  in  the 
courts  of  our  God  ;  they  shall  bring  forth 
fruit  in  old  age  ;  they  shall  be  fat  and 
flourishing."  It  would  appear  from  Htb. 
x,  25,  27,  that  remissness  respecting  "the 
assembling  of  ourselves  together,"  was 
the  first  step  to  apostasy.  Will  not  the 
constancy  of  the  early  Christians  in  fre- 
quenting their  assemblies  for  worship  in 
great  difficulties,  and  often  at  the  risk  of 
their  lives,  condemn  you  who  refuse  to 
attend,  though  the  house  of  God  is  open 
and  you  have  full  liberty  to  go  thither  ? 

Some  refuse  to  go  because  they  have  a 
p  Tsonal  prejudice  against  the  minister. 
1  lere  may  be,  indeed,  trying  cases  of 
unfaithful  teachers,  and  there  is  a  sad 
woe  pronounced  on  those  "  by  whom  the 
offence  cometh ;"  but  surely  this  objec- 
tion ought  not  to  induce  you  altogether  to 
neglect  attendance  on  public  worship. 
We  should  not  disregard  that  instruction 
even  of  an  ungodly  minister,  which  is 
scriptural.  "  The  Scribes  and  Pharisees 
sit  in  Moses'  seat ;  all,  therefore,  whatso- 
ever they  bid  you  observe,  that  observe 
and  do ;  but  do  ye  not  after  their  works, 
for  they  say  and  do  not."  But  let  me 
ask,  have  you  practised  fervent,  perse- 
vering, and  united  prayer  for  your  min- 
ister ?  Try  this;  and  perhaps  your  pre- 
judices may  be  removed,  or  his  character 
changed.  Christians  often  forget,  in 
their  desire  of  having  a  faithful  minister, 
who  shall  preach  to  them  the  pure  doc- 
trines of  Christ,  that  it  is  as  easy  for 


God  to  enlighten  their  present  minister 
"  with  the  true  knowledge  and  under- 
standing of  his  word,"  to  enable  their 
present  pastor,  u  both  by  his  preaching 
and  living  to  set  it  forth,  and  show  it  ac- 
cordingly," as  it  is  to  send  them  such  an 
one  as  they  desire.  Let  me  strongly 
and  urgently  recommend  you  to  try  the 
plan  of  fervent  and  persevering  prayer 
for  your  minister. 

Many  of  my  readers,  however,  attend 
■public  worship  constantly.  To  them,  on 
this  point,  I  need  only  say,  "  be  not  wea- 
ry in  well  doing."  You  have,  however, 
perhaps,  relatives,  friends,  dependants, 
or  connections  whom  you  greatly  love, 
who  never  come  at  all.  May  what  has 
been  said  incline  you  to  use  every  proper 
means  in  your  power  to  bring  them. 
You  have  over  them,  probably,  the  influ- 
ence of  authority,  friendship,  or  affec- 
tion ;  use  this  talent  of  influence  in  your 
Saviour's  service ;  and,  by  the  constrain- 
ing power  of  love,  compel  them  to  come 
in  to  his  house.  And  while  you  thus  ex- 
ert yourself  in  their  behalf,  O  seek,  on 
every  account,  duly  to  perform  that  great 
duty  in  which  you  yourself  are  engaged. 
Seek,  when  you  "  come  into  his  courts, 
to  worship  the  Lord  in  the  beauty  of  ho- 
liness." 

We  proceed  to  consider,  how  we  may 
duly  worship  God  in  his  house.  We 
may  worship  God  "  in  the  beauty  of  ho- 
liness." We  do  this,  when,  approaching 
him  in  the  name  of  Jesus  Christ,  and 
through  the  assistance  of  his  Spirit,  all 
our  faculties  are  fixed  and  engaged  in 
this  work;  our  expressions  accompanied 
by  suitable  affections,  by  holy  longings 
and  thirstings  of  soul  after  God.  In 
short,  when  the  whole  man  is  dedicated 
to  the  solemn  act  of  worshipping  God. 

There  is  nd  beauty  in  holiness,  with- 
out a  reference  to  the  mediation  of  Jesus 
Christ.  God  cannot,  but  through  Him, 
look  on  sinners  with  acceptance.  But 
Jesus  Christ,  like  the  High  Priest  of  Is- 
rael, bears  "  the  iniquity  of  the  holy- 
things  which  the  children  of  Israel  hal- 
low in  all  their  holy  gifts."  He  has  ho- 
liness to  the  Lord  "  upon  his  forehead, 
that  they  may  be  accepted  before  the 
Lord."  Every  prayer  must  be  offered 
up  in  his  name. 


152 


ON  PRAYER. 


It  may  be  ufeful  to  point  out  some 
things  inconsistent  with  this  due  worship 
of  God. 

An  unprepared  mind,  thoughtless  of 
the  work  till  about  to  be  engaged  in  it, 
will  very  generally  lead  to  careless  wor 
ship. 

Coming  from  wrong  motives  will  lead 
to  the  same  thing.     Some  come  merely 
from  form  or  custom,  or  to  be  seen  of 
men  ;  without  any  expectation  of  finding 
the  presence  of  God,  or  any  desire  to  ob 
tain  his  grace.    Others  come  merely  as  a 
self-righteous  act,  fancying  public  wor 
ship  to  be  a  species  of  meritorious  obedi 
ence,  that  will  entitle  them  to  heaven. 

Carelessness  and  irreverence  mark  the 
worship  of  some.  They  come  in  late 
in  the  middle  of  prayers,  when  they  have 
it  in  their  power  to  come  in  good  time. 
Not  to  mention  the  bad  effect  of  this  as 
an  example,  only  consider  for  a  moment 
the  disturbance  which  it  occasions  in  the 
devotions  of  others.  It  has  been  justly 
observed,  "  a  well-tutored  mind  will  re- 
volt at  the  thought  of  unnecessarily  dis- 
turbing others  in  the  most  solemn  of  all 
employments.  If  you  look  at  the  vari- 
ous classes  of  Christians,  you  will  find, 
with  scarcely  an  exception,  that  those 
who  have  been  the  greatest  honour  to  re- 
ligion, and  added  most  to  the  edification 
of  their  brethren,  attended  on  God's  wor- 
ship steadily  and  in  proper  time.  There 
is  often  a  striking  analogy  between  peo- 
ple's manner  in  such  things,  and  their 
general  character."* 

Others  are  careless  during  worship. 
They  sit  at  the  proper  time  for  kneeling 
or  standing,  though  no  bodily  infirmities 
may  require  it.f    They  look  about  them, 


*  See  Kingborn  on  Public  Worship.  Mr. 
Scott  remarks,  "It  is  certainly  very  dishonour- 
able to  God  whom  we  worship,  and  very  irrev- 
erent, and  a  very  had  example  to  others,  for  per- 
sons to  he  frequently,  or  without  sufficient  rea- 
son, too  late  at  a  place  of  worship ;  to  the  inter- 
ruption of  others,  and  often  (I  speak  feelingly) 
of  hirn  who  leads  the  worship. — There  is  noth- 
ing- that  with  me  tends  so  much  to  make  our 
public  worship  formal,  as  the  continual  inter- 
ruption which  arises  from  persons  coming-  in  af- 
ter the  service  is  begun."  Sec  the  volume  of 
his  letters. 

t  The  propriety  of  kneeling  in  puhlic  worship 
is  manifested  hy  various  Scripture  example*.! 


and  are  attracted  by  any  thing  that  may 
pass  in  the  congregation.  But  if  sei- 
vants  were  to  come  before  any  master 
on  earth  to  ask  for  a  favour  in  the  same 
careless,  disrespectful  way,  what  could 
they  expect,  but  a  denial  of  their  request, 
and  a  rebuke  for  their  contempt  of  his 
person  and  presence?  Our  minds  and 
faculties  ought  to  be  absorbed  in  the  great 
act  of  worshipping  Jehovah,  the  God  of 
the  spirits  of  all  flesh  ;  but,  alas  !  all  have 
more  or  less  reason  to  bewail  sad  wan- 
derings and  distractions  of  spirit. 

These  things  are  inconsistent  with 
worshipping  God  as  we  ought.  Our 
Lord  says,  "that  his  true  worshippers 
shall  worship  the  Father  in  spirit  and 
in  truth." 

As  some  of  the  directions  which  fol- 
low will  have  a  particular  reference  to 
those  who  join  in  the  forms  of  our  church, 
it  may  be  expedient  to  point  out  some  of 
the  advantages  of  a  Liturgy.*  Great 
allowance  must  indeed  be  made  for  the 
power  of  custom  and  education,  which 
have  such  an  influence  upon  our  minds, 
as  much  to  affect  our  devotional  feelings. 
One  who  has  been  accustomed  to  join 
a  congregation  in  worshipping  without 
forms,  has  perhaps  a  great  prejudice 
against  them,  and  may  find  it  difficult 
with  a  form  to  worship  God  in  spirit  and 
in  truth.  But  another  having  found  the 
presence  of  God  in  the  simple  and  scrip- 
tural devotion  of  our  Liturgy,  will  find 
extempore  prayer,  in  public  worship,  an 
impediment  to  his  devotions. 

While  it  is  admitted  there  is  danger  of 
mere  formality,  weariness,  and  inatten- 
tiveness,  both  to  the  minister  and  people, 
in  the  use  of  forms  of  prayer  ;  yet,  it  ap- 
pears to  the  writer,  that  this  danger  is  not 


2  Chron.  vi,  12,  13;  Ezra  ix,  5;  Dan.  vi,  10; 
Paul,  Acts  xxi,  5  ;  Eph.  iii,  14.  Observe  the 
invitation  of  the  Psalmist,  (Ps.  xcv,  6,)  "Ocome, 
let  us  worship  and  how  down,  let  us  kneel  be- 
fore the  Lord  our  Maker" — and  the  example  of 
our  Lord,  who  "kneeled  down  and  prayed" 
(Luke  xxii,  41,)  and  also  of  St.  Paul,  (sec  Acts 
xx,  3(5,)  where  it  is  said  that  he  "kneeled  down 
and  prayed  with  them  all." 

*  We  are  here  speaking  of  forms  of  prayer, 
not  for  private  or  family,  hut  for  puhlic  worship. 
The  word  Liturgy  is  derived  from  a  Greek  word, 
signifying  -public  work — he  who  labours  not  in 
his  prayers,  docs  not  pray  aright. 


ON  PRAYER. 


155 


confined  to  them  ;  it  is,  alas  !  the  grand 
difficulty  of  all  desiring  true  prayer,  how- 
ever they  may  worship.  It  also  appears 
to  him,  that  our  Liturgy  has  advantages 
which  we  cannot  otherwise  so  complete- 
ly and  effectually  receive :  independent 
of  the  fact,  that  pious  clergymen  contin- 
ually find  the  advantage  of  having  an  ex- 
position of  divine  truth  of  acknowledged 
excellence  to  refer  to  as  a  standard. 

Our  Lord  says,  "  If  any  two  of  you 
shall  agree  on  earth  as  touching  any 
thing  that  they  shall  ask,  it  shall  be  done 
for  them."  Now,  though  there  is  in  the 
mind  of  man,  that  quickness  of  apprehen- 
sion and  consent,  which  may  obtain  the 
benefit  of  this  promise  in  extempore 
prayer,  yet  the  agreement  of  the  desire 
spoken  of,  may  be  more  especially  and 
fully  attained  in  the  use  of  a  form,  which 
all  the  Christians  who  meet  together  have 
long  known  and.  approved.  Is  there  not 
also  a  danger  in  extempore  prayer,  lest 
the  mind  of  the  hearer  being  held  in  con- 
tinual expectation,  should  be  detained 
from  its  proper  business  by  the  very  nov- 
elty with  which  it  is  gratified  ? 

Where  the  worship  of  those  who  join 
in  our  Liturgy  is  sincere,  may  we  not 
say,  that  this  is  more  manifestly  "  pray- 
in  the  Holy  Ghost  ?"  because,  while  the 
heart  is  engaged,  and  the  desires  express- 
ed are  scriptural,  the  mere  natural  affec- 
tions cannot  have  been  raised  by  novelty 
of  expression  or  sentiment.  So  far, 
therefore,  from  their  being  less,  there  is, 
to  a  spiritual  worshipper,  greater  evidence 
in  the  use  of  forms  of  obtaining  and  en- 
joying communion  with  God. 

It  is  sometimes  objected,  that  forms 
stint  and  limit  the  Spirit;  but  let  it  never 
be  forgotten,  that  the  great  thing  wanted 
in  prayer  is  not  the  multitude  and  variety 
of  expressions,  but  an  engaged  heart  and 
warm  affections.  "  They  who  use  forms 
pray  by  the  Spirit  when  their  petitions 
are  accompanied  with  fervent  affections 
stirred  in  them  by  the  Holy  Ghost. 
They  who  are  most  fluent  in  conceived 
prayer,  may  pray  only  from  the  strength 
of  their  natural  parts  and  endowments." 

Some  are  offended  at  the  repetitions  of 
our  Liturgy  ;  and  it  is  readily  admitted, 
that  neither  this  nor  any  other  human 
composition  is  perfect.    But  Bishop  Hop- 

20 


kins,  speaking  to  those  offended  at  the 
frequent  recurrence  of  the  same  requests, 
says,  "  It  is  much  in  their  own  power," 
that  is,  by  due  watchfulness,  dependence 
on  Christ,  and  the  like,  "  to  make  them 
to  be  either  vain  repetitions,  or  the  most 
fervent  ingeminations  of  their  most  af- 
fectionate desires  unto  God,  and  the  most 
spiritual  and  forcible  part  of  all  their 
prayers  and  supplications."  It  may  be 
observed,  that  there  is  nothing  in  Scrip- 
ture against  the  lawfulness  of  using 
forms  ;  and  the  form  of  prayer  given  by 
our  Lord,  with  the  direction,  "  When  ye 
pray,  say,  Our  Father,"  &c.  (Luke  xi, 
2,)  appears  satisfactory,  as  was  before  ob- 
served, both  as  to  the  allowableness  and 
expediency  of  forms.  It  may  also  be  again 
remarked,  how  much  of  the  whole  Bible 
is  a  continued  series  of  prayers,  so  that 
no  one  can  pray  judiciously,  and  at 
length,  without  bringing  in  many  scrip- 
tural forms  of  prayer. 

The  candid  testimony  of  those  who 
dissent  from  us  is  very  satisfactory  re- 
specting the  excellence  of  our  Liturgy. 
Doddridge,  writing  to  a  member  of  a  dis- 
senting congregation,  says,  "  I  doubt  not, 
but  many  pious  souls  in  the  Established 
Church,  have  daily  converse  with  God 
in  the  offices  of  it,  and  I  heartily  rejoice 
in  the  thought."  The  eloquent  and  ex- 
cellent Robert  Hall  of  Leicester,  speaks 
still  more  decidedly,  and  says  of  the  Lit- 
urgy, "  Though  a  Protestant  Dissenter,  I 
am  by  no  means  insensible  to  its  merits : 
I  believe  that  the  evangelical  purity  of 
its  sentiments,  the  chastened  fervour  of 
its  devotion,  and  the  majestic  simplicity 
of  its  language,  have  combined  to  place 
it  in  the  very  first  rank  of  uninspired 
compositions." 

It  is  promised/to  the  Church,  "  Kings 
shall  be  thy  nursing  fathers,  and  queens 
thy  nursing  mothers  :"  and  who  that  has 
a  just  and  enlarged  view  of  the  various 
talents  and  characters  of  those  who  min- 
ister in  holy  things,  and  of  the  difficulty 
of  always  choosing  fit  instruments,  but 
must  rejoice,  that,  in  our  National  Estab- 
lishment, whoever  ministers,  there  is  a 
devout  and  seiiptural  Liturgy,  in  which 
the  congregation  may  join  and  worship 
God  in  spirit  and  in  truth. 

Places  set  apart  for  public  worship,  are 


154 


ON  PRAYER. 


not  only  necessary  for  us  to  assemble 
ourselves  together,  but  the  habit  of  meet- 
ing there  only  for  religious  purposes,  has 
also  a  tendency  to  withdraw  our  minds 
from  the  world.  There  is  a  relative  ho- 
liness about  them  as  they  are  set  apart 
for  holy  ends,  like  the  hill  of  Sion.  One 
of  the  greatest  instances  of  our  Lord's 
displeasure  was  for  the  profanation  of  the 
temple.  Mark  xi,  17.  There  may,  how- 
ever, be  an  erroneous  idea  of  sanctity  at- 
tached to  the  place  where  we  worship. 
If  we  consider  a  church  as  the  proper 
dwelling-place  of  God,  where  he  is  nearer 
to  us  to  hear  our  prayers,  or  ascribe  to  it 
an  imaginary  sanctity,  rendering  our  de- 
votions more  holy,  we  mistake  the  use  of 
God's  house.  "  The  Most  High  dwells 
not  in  temples  made  with  hands :"  and 
our  Lord  teaches  us  to  worship,  not  in 
any  particular  place,  but  "  in  spirit  and 
in  truth." 

To  assist  in  this,  the  following  direc- 
tions are  added. 

1.  A  due  approach  to  the  house  of  God. 

Prepare  for  public  worship.  The 
preparation  of  the  heart  is  requisite  be- 
fore prayer.  "  Prepare  thine  heart,  and 
stretch  out  thine  hands  towards  him. 
Amos,  (ch.  iv,  12,)  tells  us  "  Prepare  to 
meet  thy  God."  While  this  applies  more 
particularly  to  God's  coming  to  Israel  in 
wrath  and  judgment,  let  it  also  direct  us 
to  a  suitable  preparation  of  mind  in  all 
our  intercourse  with  him,  "  whose  name 
is  Holy."  We  are  to  "remember  the 
sabbath  day  to  keep  it  holy."  Respect- 
ing the  duties  of  the  Sabbath  in  particu- 
lar, it  is  profitable  to  think  of  them,  and 
prepare  for  them  the  evening  before. 
Sir  Matthew  Hale  says  to  his  children, 
"  I  would  not  have  you  meddle  with  any 
recreations,  pastimes,  or  ordinary  work 
of  your  calling,  from  Saturday  night  at 
eight  o'clock,  till  Monday  morning.  For 
though  I  am  not  apt  to  think  that  Satur- 
day night  is  part  of  the  Christian  Sab- 
bath, yet  it  is  fit  thus  to  prepare  the  heart 
for  it."  We  should  not  rusli  hastily  into 
the  Divine  presence.  "  God  is  greatly  to 
be  feared  in  the  assembly  of  the  saints,  and 
to  be  had  in  reverence  of  all  them  that 
are  about  him."  That  great  and  glori- 
ous Lord  and  Saviour,  who  "  holdcth  the 


seven  stars  in  his  right  hand,  and  who 
walketh  in  the  midst  of  the  seven  golden 
candlesticks,"  is  especially  present.  The 
Apostle  seems  to  intimate,  that  the  an- 
gels who  are  "  ministering  spirits  sent 
forth  to  minister  to  the  heirs  of  salva- 
tion," attend  in  Christian  assemblies.  1 
Cor.  xi,  10.  We  should  feel  with  Da- 
vid, "  holiness  becometh  thine  house,  O 
Lord,  for  ever,"  and  shall  thus  be  led  to 
see  that  a  due  preparation  of  heart  is  suit- 
able and  needful.  If  you  can,  then,  ob- 
tain time  and  opportunity  for  this  pur- 
pose, I  would  exhort  you  to  prepare  your 
hearts  by  secret  prayer  and  reading  the 
Scriptures.  It  has  been  found  by  some 
to  be  a  good  practice  to  read  the  Lessons 
of  the  day  before  the  service.  One  em- 
inently good  man  was  accustomed  to 
spend  most  of  the  Sabbath  morning  in  se- 
cret prayer  and  meditation,  and  was  wont 
to  say,  "  We  many  times  blame  the  min- 
ister, when  the  fault  is  our  own,  that  we 
have  not  prayed  for  him  as  we  should." 

Be  watchful  over  your  spirit  in  going. 
Much  of  our  spirituality  and  comfort  in 
public  worship  depends  on  the  state  of 
mind  in  which  we  come.  We  should, 
as  far  as  may  be,  abstain  not  only  from 
worldly  business,  but  worldly  conversa- 
tion and  thoughts  on  the  Sabbath.  "  A 
dream  cometh,"  says  Solomon,  "through 
the  multitude  of  business."  If  you  are 
conversing  or  thinking  on  the  things  of 
this  world  till  you  enter  the  house  of 
God,  how  is  it  possible  that  your  heart 
can  at  once  be  raised  to  God  ? 

Earnestly  aim  at  going  thither  in  the 
spirit  of  prayer,  looking  upwards  for 
the  divine  blessing  to  give  life,  efficacy, 
and  unction  to  the  outward  service.  It 
would  be  happy  for  us  if  we  could  al- 
ways go  in  that  spirit  which  David  de- 
scribes: "  O  God,  thou  art  my  God,  early 
will  I  seek  thee ;  my  soul  thirsteth  for 
thee,  my  flesh  longeth  for  thee,  in  a  dry 
and  thirsty  land,  where  no  water  is  ;  to 
see  thy  power  and  thy  glory,  so  as  I  have 
seen  thee  in  the  sanctuary."  When  we 
come  in  any  thing  of  this  spirit,  how 
different  a  service  is  public  worship  from 
what  it  is  when  we  come  carelessly. 
How  humbling,  how  awful,  how  eleva- 
ting! 

Let  us  also  go  in  the  spirit  of  praise. 


ON  PRAYER. 


155 


"  I  was  glad  when  they  said  unto  me,  let 
us  go  into  the  house  of  the  Lord."  We 
should  come  up  to  his  house  with  a 
thankful,  grateful  spirit ;  with  the  feeling 
of  children  going  to  their  parents;  not 
in  the  spirit  of  bondage,  but  in  the  spirit 
of  adoption.  A  dutiful  child,  entirely  de- 
pendent on  the  bounty,  wisdom,  and  love 
of  its  kind  father,  after  experiencing  the 
contempt  or  unfriendly  treatment  to 
which  a  stranger  in  a  foreign  country  is 
exposed,  loves  to  go  to  the  father's  dwell- 
ing. While  we  are  in  this  hostile  and 
ensnaring  world,  it  is  our  privilege  to  do 
so;  "to  serve  the  Lord  with  gladness, 
and  come  before  his  presence  with  sing- 
ing. Enter  into  his  gates  with  thanks- 
giving, and  into  his  courts  with  praise." 

Yet  let  holy  joy  be  ever  connected 
with  godly  fear.  The  Jews  were  com- 
manded, u  Reverence  my  sanctuary." 
And  Solomon's  directions  should  often  be 
in  our  thoughts :  "  Keep  thy  foot,' 
(watch  and  mark  all  the  motions  of  soul 
and  body,  restraining  all  that  would  be 
unbecoming,)  "  when  thou  goest  to  the 
house  of  God,  and  be  more  ready  to  hear 
than  to  offer  the  sacrifice  of  fools.  Ee 
not  rash  with  thy  mouth,  and  let  not  thy 
heart  be  hasty  to  utter  any  thing  before 
God,  for  God  is  in  heaven,  and  thou  upon 
earth  ;  therefore  let  thy  words  be  few." 
We  should  endeavour  to  have  that  lively 
impression  of  the  divine  presence,  which 
pervaded  Jacob's  mind,  after  his  inter- 
course with  his  God  ;  "  Surely  the  Lord 
is  in  this  place — how  dreadful  is  this 
place  ;  this  is  none  other  but  the  house 
of  God,  and  this  is  the  gate  of  heaven.'" 
The  more  just  and  lively  views  we  have 
of  God's  character,  presence,  and  glory, 
the  more  we  shall  seek  to  honour  him. 
This  reverence  St.  Paul  urges  ;  "  Let  us 
have  grace,"  (we  cannot  do  without  it,) 
t;  win-ruby  we  may  serve  God  acceptably, 
With  reverence  and  goldly  fear." 

Closely  connected  with  this  reverence 
will  be  deep  m^abaaement.  We  may 
always  observe  this,  when  God's  servants 
have  had  near  approaches  to  him,  or  a 
true  view  of  his  glory,  they  have  been 
greatly  humbled  in  the  sense  of  then- 
own  sinfulness  j  as  Abraham,  "  Heboid, 
now  I  have  taken  upon  me  to  Speak  unto 
the  Lord,  which  am  but  dust  and  ashes;" 


or  as  Job,  "  Behold,  I  am  vile,  what  shall 
I  answer  thee  ?  I  will  lay  my  hand  upon 
my  mouth  ;"  or  as  Isaiah,  "  Woe  is  me, 
for  I  am  undone,  because  I  am  a  man  of 
unclean  lips  ;  and  I  dwell  in  the  midst 
of  a  people  of  unclean  lips ;  for  mine 
eyes  have  seen  the  King,  the  Lord  of 
Hosts."  We  should  come  with  that  feel- 
ing which  Daniel  well  expresses,  "  We 
do  not  present  our  supplications  before 
thee,  O  Lord,  for  our  righteousness,  but 
for  thy  great  mercies." 

II.  .4  due  behaviour  in  the  House  of  God. 

Those  who  come  with  the  viewrs  and 
feelings,  which  I  have  mentioned,  will 
readily  admit  the  propriety  and  follow  the 
practice  of  the  custom  among  us,  first  to 
seek  in  private  the  grace  of  God  to  help 
us  in  our  worship.  Let  this  be  done 
briefly  and  fervently  ;  constantly,  but  not 
formally.* 


*  I  cannot  here  but  quote  an  admirable  prayer 
of  Bonnel'3  :  his  Biographer  says,  "  When  he 
came  early  to  church,  and  could  get  to  a  retired 
place,  he  continued  at  his  private  devotions  un- 
til the  public  service  began,  or  a  very  little  be- 
fore ;  and  how  he  employed  those  happy  mo- 
ments of  privacy  and  devotion  in  the  house  of 
God,  the  following  prayer,  mentioned  as  used  by 
him  in  the  church  before  morning  prayer  began, 
will  show  : 

"Behold,  0  Lord,  this  portion  of  thy  family, 
whom  in  this  place  thou  hast  so  often  gracious- 
ly visited  and  favoured ;  .and  who,  having  ad- 
dicted and  given  up  ourselves  to  thy  service,  are 
here  met  together  in  behalf  of  ourselves  and  of 
the  rest  of  our  happy  number,  and  of  all  our 
Christian  brethren,  even  the  whole  Church. 
We  beseech  thee  to  unite  oar  hearts  more  and 
more  in  thyself,  that  we  may  have  but  one  heart, 
and  one  mind,  as  we  have  but  one  design,  one 
aim,  and  hope.  Let  us  now  welcome  each  other 
with  hearts  full  of  love  and  joy,  into  thy  pres- 
ence, as  we  hope  one  day  to  welcome  each  other 
in  thy  presence  in  glory.  Let  our  ci\  il  respects 
before  thy  service  berins,  be  sueh  hearty  anil  ho- 
ly salutations  as  the  blessed  l'lizabeth  gave  to  the 
mother  of  our  Lord,  and  may  we  have  leave  to 
say  to  each  other,  'Hail,  thou  that  art  favoured  of 
(iod  ;  the  Lord  is  with  thee  !'  Behold,  we  come 
with  united  he. ti  t-,  to  beg  if  thee  the  continu- 
ing of  thy  grace  and  favour  to  us;  we  come  to 
present  ourselves  before  thee,  with  most  thank- 
ful acknowledgments  lor  thy  mercies  received, 
and  to  adore  tine  wh"  hast  so  graciously  visited 
us.  Wc  come  humbly  t  >  implore  of  theo 
strength  against  our  respective  temptations  and 
difficulties  in  life;  to  beseech  thee  U>  .-upply  all 
our  weaknesses;  to  make  us  happily  victorious 
against  all  our  corruptions  ;  and  more  than  con- 
querors through  thec  who  hast  loved  qm.  Bui, 


156 


ON  PRAYER. 


The  great  thing  is  to  keep  our  minds 
and  affections  fixed  on  the  duty  before  us, 
so  as  to  be  able  to  say,  "this  one  thing  I 
do."  Aim,  then  to  have  the  mind  enga- 
ged, and  affections  excited  suitable  to  ev- 
ery part  of  the  service.  Protestants  see 
at  once  the  folly  of  praying  in  an  un- 
known tongue;  but,  unless  the  heart  join 
in  the  prayer — unless,  when  the  minister 
"  bless  with  the  Spirit,  he  that  occupieth 
the  room  of  the  unlearned,  say,  Amen," 
(i.  e.)  really  join  with  his  heart  "  at  thy 
giving  of  thanks,"  it  is  as  unprofitable  as 
if  he  prayed  in  a  foreign  language. 
Prayers  are  not  to  be  heard  as  sermons, 
but  to  be  really  offered  up  to  God  in  the 
desire  of  the  heart.  In  the  word  read 
and  preached  by  the  minister,  let  us  hear 
God  speaking,  and  receive  it  in  faith. 
In  joining  the  confessions  of  sin,  let 
memory  bring  before  you  your  particular 
transgressions ;  and  let  your  hearts  con- 
fess as  well  as  your  lips.  In  petitions 
for  pardon  and  a  supply  of  necessities, 
let  faith  realize  the  power  and  willing- 
ness of  God  to  give.  In  praying  for 
others,  remember,  God's  children  are 
members  of  that  one  body  to  which  you 
are  united ;  and  those  now  in  darkness 
may  yet  be  fellow  members  of  the  same 
body.  Truly  desire  their  best  good.  In 
thanksgiving,  call  to  mind  your  own  par- 
ticular mercies,  and  your  utter  unwor- 
thiness  of  them.  Our  hearts  should 
overflow  with  gratitude,  while  our  mouth 
is  filled  with  praise,  We  should  have 
David's  feelings — "  O  magnify  the  Lord 
with  me,  and  let  us  exalt  his  name  to- 
gether." 

But  in  all,  have  an  especial  reference 
to  the  mediation,  intercession,  and  grace 
of  Christ.  Vain  are  all  the  foregoing 
rules  and  hints  without  the  Spirit  of 
Christ  in  your  heart.  You  cannot  really 
or  profitably  practise  one  of  them,  unless 


O  our  bountiful  Lord  God  !  if  it  be  such  joy  to 
meet  those  whom  we  love  now  in  thy  presence, 
what  will  it  be  to  meet  ten  thousand  glorified 
spirits,  each  of  which  we  shall  love  infiinitcly 
more  in  thy  kingdom  of  glory  than  we  can  do 
any  creature  here  !  Glory  be  to  thee,  O  Lord  of 
glory  and  of  love,  who  hast  given  us  such  pres- 
ent pleasure  in  thy  service,  and  such  comforta- 
ble hopes  of  those  eternal  good  things  which 
thou  hast  prepared  for  them  that  love  thee. 
Amen." 


the  Holy  Spirit  be  in  you  ;  for  however 

necessary  rules  and  precepts  may  be, 
never  yet  was  a  Christian  formed  by  rules 
alone,  but  by  the  Spirit  of  Christ  giving 
life  to  the  letter,  and  writing  the  rule  in 
the  heart.  He  is  present.  By  faith, 
then,  realize  his  presence.  It  spreads 
a  savour — it  imparts  a  life  and  beauty — 
it  throws  a  gloiy  upon  Christian  assem- 
blies. Believe,  then,  the  Lord  Jesus 
Christ  to  be  standing  in  the  midst  of  his 
people,  giving  power  to  the  prayers,  and 
efficacy  to  the  blessing  at  the  close,  and 
offering  up  in  heaven  all  those  petitions 
which  you  have  made  on  earth. 

While  the  prayers  which  the  minister 
has  to  read  alone  are  repeating,  do  not 
accompany  him  by  your  voice,  or  in 
whispers :  this  well  meaning  people 
sometimes  do  ;  but  it  disturbs  the  devo- 
tions of  others.  The  thing  to  be  aimed 
at  is,  that  your  heart  go  along  with  all 
the  service,  desiring  every  blessing,  and 
holding  unseen  communion  with  God. 

And,  Christian  reader,  may  I  not  ap- 
peal to  you,  that  when  you  have  come  to 
the  house  of  God  in  the  spirit  of  prayer, 
and  with  an  earnest  longing,  to  enjoy  the 
presence  of  God,  and  the  communion  of 
saints  with  your  fellow  Christians,  you 
have  found  in  some  of  the  pathetic  ex- 
pressions of  our  Liturgy,  that  nearness 
to  God,  and  that  intercourse  with  him, 
which  has  been  to  your  own  mind  a  man- 
ifest fulfillment  of  the  promise  to  be  pres- 
ent with  us  when  we  meet  in  his  name. 
For  instance,  in  repeating  those  earnest 
entreaties  for  mercy  at  the  end  of  the 
Litany,  "  O  Lamb  of  God  that  takest 
away  the  sins  of  the  world,  have  mercy 
upon  us  !  O  Christ,  hear  us  !"  have  you 
not  in  happy  moments,  found  your  heart 
deeply  affected,  elevated,  and  drawn  out 
to  the  Saviour? 

The  spiritual  worship  of  God  in  every 
part  of  the  service,  without  wandering 
or  distracted  thoughts,  is  one  of  the 
highest  attainments  of  the  Christian,  and 
perhaps  not  to  be  expected  on  this  side 
of  the  grave;  but,  alas,  how  far  from 
this  are  we  in  general !  The  writer 
mourns  his  own  continual  failure  of  spir- 
itual worship,  while  he  is  endeavouring 
to  exhort  others  to  seek  its  attainment. 
It  has  been  observed,  "  How  empty 


ON  PRAYER. 


157 


would  our  congregations  be  sometimes, 
if  no  more  bodies  were  present  than 
there  are  souls  ?  and  what  abundance  of 
sorry  service  hath  our  God  that  nobody 
sees."  This  subject  will  be  more  fully 
considered  hereafter.    See  chapter  xi. 

The  hearing  of  the  truth  in  faith, 
humility,  and  love,  is  a  most  important 
part  in  the  solemnities  of  public  worship. 
On  this,  however,  we  cannot  here  en- 
large. Let  it  only  be  observed,  that  the 
more  we  can  hear  with  a  devout  heart, 
with  a  soul  continually  darting  up  holy 
desires  that  God  would  send  home  to 
our  hearts  what  we  hear,  the  more  we 
thus  hear  with  self-application  and  ear- 
nest prayer,  the  more  profit  we  shall  re- 
ceive. 

After  the  close  of  service,  you  should 
be  glad  of  the  pause  allowed  in  all  well- 
ordered  congregations,  for  secret  prayer 
to  God,  that  he  may  pardon  every  imper- 
fection, and  impress  all  that  you  have 
heard  on  your  heart. 

III.  A  due  return  from  worship. 

Alas !  how  alive  is  the  great  adversa- 
ry to  rob  us  .of  every  good  which  we 
may  obtain.  The  benefit  and  comfort  of 
meeting  our  fellow  Christians  in  a  sol- 
emn act  of  worship,  is  often  lost  by  the 
vain  or  trifling  conversation  with  them, 
which  so  frequently  succeeds  immediate- 
ly on  leaving  the  church.  Is  it  not  the 
fulfilling  of  that  saying,  "When  they 
have  heard,  Satan  cometh  immediately 
and  taketh  away  the  word  that  was  sown 
in  their  hearts  ?" 

Christians  should  aim  at  carrying  on 
the  benefits  of  public  worship  by  suitable, 
spiritual,  and  heavenly  conversation, 
while  obliged  to  be  in  company.  And 
they  should,  when  practicable,  retire  as 
soon  as  may  be  from  the  church  to  the 
closet,  to  examine  what  has  been  the 
state  of  their  minds,  and  to  meditate  and 
pray  over  what  they  have  heard  and 
done.  It  would  greatly  assist  in  impress- 
ing the  sermon  deeply  on  your  heart,  to 
turn  as  soon  as  may  be  aftci  hearing  it, 
the  substance  of  it  into  a  prayer  ;  con- 
fessing the  sins  that  have  been  brought 
home  to  your  conscience,  and  asking  for 
grace  to  fulfill  the  duties  that  have  been 
enforced.  O  that  all  ministers  had  such 
hearers ! 


Lactantius  says,  "  That  is  not  true  re- 
ligion which  is  left  at  the  church.  The 
holy  and  heavenly  principles  enforced, 
or  exercised  there,  should  be  carefully 
nourished  to  influence  the  life."  The 
Church  of  Christ  would  soon  assume  a 
far  brighter  character,  did  we  duly  im- 
prove this  great  means  of  grace. 

But  as  there  is  danger  of  a  careless  re- 
turn,  so  there  is  danger  of  self -righteous- 
ness. Mixed  and  defiled  as  all  our  ser- 
vices are,  yet  through  the  blindness  of 
our  minds,  we  are  apt  to  think  we  are 
something  when  we  are  nothing.  Though 
it  is  the  highest  act  of  divine  mercy  that 
God  is  willing  to  hear  us,  we  are  ready 
to  fancy  that  we  are  doing  something  for 
him,  and  put  him  under  an  obligation  by 
praying.  I  appeal  to  those  who  have 
watched  their  hearts  for  the  truth  of  this. 
O  beware  of  this  self-righteous  spirit 
which  would  taint  all  you  do.  u  When 
you  shall  have  done  all  those  things 
which  are  commanded  you,  (and  who 
has  done  this  ?  but  supposing  the  case) 
say,  We  are  unprofitable  servants  ;  we 
have  done  that  which  was  our  duty  to  do." 

Yet  let  not  any  (for  we  are  apt  to  err 
on  every  side)  be  too  much  discouraged 
by  the  strictness  recommended.  The 
writer  freely  confesses  how  much  he  falls 
short  of  what  he  recommends  j  ';  the 
good  I  would,  I  do  not;  the  evil  I  would 
not,  that  I  do."  Let  the  conviction  of 
our  falling  short  only  lead  us  to  see  the 
necessity  of  a  total  surrender  to  the 
righteousness  of  our  crucified,  risen,  and 
interceding  Saviour;  and  to  come  more 
simply  to  him  for  strength  to  do  that 
which  is  of  manifest  excellence,  and  a 
plain  duty. 


CHAPTER  VII. 

Family  Wbnkip,* 

Tufhe  arc  some  very  important  minus 
of  grace,  and  outward  observances,  which 
are  plainly  implied  in  the  word  of  God, 

*  The  greatest  part  of  this  nhiniflT  may  per- 
haps bo  read  with  advantage  l>y  the  master  of  a 
family,  w  hen  firet  beginning-  to  attend  to  this 
duty. 


158 


ON  PRAYER. 


for  the  performance  of  which  we  have 
few,  if  any,  positive,  plain,  and  express 
precepts.  We  are  left  to  gather  them 
from  the  examples  of  holy  men,  and  from 
various  incidental  circumstances  :  such, 
in  some  degree,  is  the  duty  of  public,  and 
such  more  plainly  is  the  duty  of  family 
worship. 

The  reasons  may  be  these.  The 
Christian  dispensation  is  designed  as  a 
religion  for  people  in  every  country,  and 
in  every  situation  in  which  a  human  be- 
ing can  be  placed.  It  is  more  of  a  spir- 
itual transaction  between  God  and  the 
soul  than  the  Mosaic  dispensation  was. 
Had  there  then  been  positive  precepts 
respecting  the  means  of  grace,  and  the 
circumstantials  of  religion,  and  particu- 
larly respecting  time,  place,  or  frequency, 
the  tender  conscience,  of  which  God  has 
ever  manifested  particular  regard,  would 
necessarily  have  been  burdened  when 
placed  in  situations  where  the  duty  was 
impracticable. f 

By  this,  also,  another  important  end 
is  answered.  A  trial  is  made  of  men's, 
spirits.  It  is  seen,  whether,  because  a 
positive  precept  cannot  be  brought  re- 
quiring its  performance,  men  will  neg- 
lect a  duty  plainly  implied.  Thus  more 
of  the  real  state  of  our  minds  is  discov- 
ered, and  it  is  manifested  whether  we  have, 
or  have  not,  a  full  and  ardent  love  for 
God,  his  worship,  and  service. 

It  will  not,  however,  be  difficult  to 
prove  the  obligation  to  family  worship  in 
various  ways. 

Consider  the  example  of  Abraham,  the 
father  of  the  faithful,  and  the  friend  of 
God.  His  family  piety  is  that  for  which 
he  is  blessed  by  Jehovah  himself:  "I 
know  Abraham,  that  he  will  command  his 
children,  and  his  household  after  him,  and 
they  shall  keep  the  way  of  the  Lord  to 
do  justice  and  judgment,  that  the  Lord 
may  bring  upon  Abraham  that  which  he 
hath  spoken  of  him."  Abraham  is  here 
commended  for  instructing  his  children 
and  his  household  in  the  most  important 
of  all  duties,  "  the  way  of  the  Lord," 
the  great  doctrines  of  religion,  and  "jus- 
tice and  judgment,"  its  great  duties.  And 
observe,  "  he  will  command"  them  ;  that 

t  Sec  Cecil's  Remain*. 


is,  he  will  use  that  just  authority  which 
God  gives  the  father  and  head  of  a  fam- 
ily in  the  religious  instruction  of  his 
children.  Abraham  also  prayed  with,  as 
well  as  instructed  his  family.  Wherever 
he  fixed  his  tent,  there  he  built  an  altar 
to  the  Lord.  This  we  read  he  did  in  the 
plain  of  Moriah.  And  when  he  removed 
to  a  mountain  on  the  east  of  Bethel, 
"  there  he  built  an  altar  and  called  upon 
the  name  of  the  Lord."  Now  we  may 
say  to  those  who  neglect  family  worship, 
that  as  all  real  Christians  are  Abraham's 
seed,  "  If  ye  were  Abraham's  children, 
ye  would  do  the  works  of  Abraham." 
Your  neglect  of  this  duty  tends  to  show 
that  you  do  not  really  belong  to  Christ.* 
The  examples  of  other  holy  men  are 
similar  to  that  of  Abraham.  Consider 
the  holy  determination  of  Joshua,  who 
declared  to  all  Israel,  "  Choose  ye  this 
day  whom  ye  will  serve ;  as  for  me  and 
my  house,  we  will  serve  the  Lord."  Nei- 
ther the  exalted  station  which  he  occu- 
pied, nor  his  various  and  pressing  public 
labours,  prevented  his  attention  to  the 
religion  of  his  family.  When  David  had 
brought  the  ark  of  God  into  Jerusalem 
with  gladness,  sacrifices  and  thanksgiv- 
ings, after  discharging  all  his  public  du- 
ties, and  blessing  the  people  in  the  name 
of  the  Lord  of  Hosts,  "  he  returned  to 
bless  his  household."  In  ■  addition  to 
these  might  be  brought  the  examples  of 
Job,  (ch.  i,  5,)  Daniel,  (ch.  vi,  10,)  and 
others.  While  the  ark  rested  in  the 
house  of  Obededom,  a  blessing  came  on 
him  and  all  his  household.  Would  you 
then  obtain  the  blessing  of  your  house- 
hold, let  your  family  be  daiLy  assembled 
for  prayer  and  praise.  Observe  the 
piaise  given  to  Cornelius;  he  was  "a 
devout  man,  and  one  that  feared  God, 
with  all  his  house ;  which  gave  much 
alms  to  the  people,  and  prayed  to  God 


*  Let  us  also  notice  the  principle  which  in- 
fluenced Abraham — "If  Abraham  were  justified 
by  works,  he  hath  whereof  to  glory."  But  he 
utterly  renounced  such  ideas.  In  pleading-  be- 
fore God,  how  he  abases  himself :  "  Behold,  now 
I  have  taken  upon  ine  to  speak  unto  the  Lord, 
which  am  but  dust  and  ashes  !"  Abraham  was 
justified  by  faitli,  and  relying  on  the  promises 
of  God,  his  heart  was  filled  with  love,  and  hence 
he  sought  to  impart  to  his  family  those  spiritual 
blessings  which  he  himself  enjoyed. 


ON  PRAYER. 


alway."  The  early  Christians  practised 
this  duty.  St.  Paul  greets  the  church  in 
the  house  of  Priscilla  and  Aquilla,  when 
they  were  at  Rome,  and  sends  the  saluta- 
tion of  the  church  that  was  in  their 
house  when  they  were  in  Asia.  We 
may  probably  gather  hence,  that  he  al- 
ludes rather  to  the  assembly  of  a  relig- 
ious family  than  to  that  of  a  stated  con- 
gregation. When  Peter  was  released  by 
the  angel  from  prison,  "  he  came  to  the 
house  of  Mary  the  mother  of  John, 
where  many  were  gathered  together 
praying." 

These  examples  are  brought  forward 
to  show  you,  that  in  duly  attending  to 
family  worship,  you  are  "  followers 
of  them  who  through  faith  and  patience 
inherit  the  promises." 

The  example  of  Jesus  Christ  confirms 
the  obligation  arising  from  that  of  good 
men.  He  was  the  head  of  his  family, 
and  his  Apostles  belong  to  his  household. 
We  perpetually  read  how  he  instructed 
them  in  private,  and  asked  them  various 
questions  as  to  their  religious  knowledge. 
He  often  prayed  with  his  disciples.  You 
call  yourself  a  Christian  ;  then  remember, 
c:  he  that  saith  he  abideth  in  him,  ought 
himself  so  to  walk,  even  as  he  walked." 

Threatenings  aie  pronounced  against 
those  who  disregard  this  duty.  Those 
who  neglect  the  worship  of  God  in  their 
families,  lie,  (awful  thought  !)  under  the 
displeasure  of  the  Almighty,  under  the 
frown  of  the  Most  High.  Observe  what 
is  said,  "  Pour  out  thy  fury  upon  the  hea- 
then that  know  thee  not,  and  upon  the 
*  families  that  call  not  upon  thy  name." 
Now,  if  the  heathen  and  their  families  are 
to  be  thus  punished,  judge  you  what  will 
become  of  those  families  in  a  Christian 
land,  living  as  heathens,  without  regard 
to  God  and  his  worship.  Indeed,  "if 
any  provide  not  for  his  own,  and  especial- 
ly for  his  own  house,  (both  in  temporal 
and  spiritual  things)  he  has  denied  the 
faith,  and  is  worse  than  an  infidel."  Ah, 
Christian,  if  you  have  hitherto  neglected 
this,duty,  you  should,  without  delay,  "  fly 
for  refuge  to  the  hope  set  before  you  in 
the  Gospel ;"  seek  for  pardon  through  the 
blood  of  Christ:  and  henceforth  "walk 
in  newness  of  life."    Yes,  begin  "  to-day, 


while  it  is  called  to-day,'-  to  practise  the 
duty. 

Family  prayer  has  also  some  peculiar 
advantages.  It  is  a  most  important 
means^of  propagating  piety  to  posterity. 
Children  are  creatures  of  imitation.  They 
love  to  copy  all  that  they  see  in  others. 
The  characters  of  unborn  generations 
may  depend  on  your  conduct  in  this  mat- 
ter. David  says  of  the  Lord,  "  He  es- 
tablished a  testimony  in  Jacob,  and  ap- 
pointed a  law  in  Israel,  which  he  com- 
manded our  fathers,  that  they  should 
make  them  known  to  their  children,  that 
the  generations  to  come  might  know  them, 
even  the  children  which  should  be  born, 
who  should  arise  and  declare  them  to 
their  children,  that  they  might  set  their 
hope  in  God,  and  not  forget  the  works 
of  God,  but  keep  his  commandments." 
Perhaps  the  present  degraded  condition 
of  the  millions  of  immortal  souls  now  liv- 
ing in  idolatry,  with  all  their  guilt  and 
misery,  might  be  traced  up  to  the  neglect 
of  family  instruction,  as  one  principal 
cause. 

Family  worship,  when  duly  conduct- 
ed, is  attended  with  many  happy  effects 
on  your  whole  family.  No  wonder  that 
those  who  neglect  this,  are  continually 
troubled  with  the  misconduct  and  per- 
verseness  of  those  under  and  about  them  ; 
no  wonder  that  jarrings,  dissensions,  and 
other  disagreeable  circumstances  are  con- 
tinually disquieting  them.  It  is  just  what 
might  be  expected.  How  can  they,  who 
neglect  the  worship  of  God  in  their  fam- 
ilies, look  for  peace  or  comfort  in  them  ? 
I  am  sure,  also,  that  I  may  confidently 
appeal  to  those  who  have  regular  and 
daily  family  prayer,  that,  when  conducted 
in  a  simple  and  devout  spirit,  it  has  a  ten- 
dency to  remove,  *ov  allay,  all  those  un- 
happy passions  to  which  our  common 
nature  is  subject,  and  which,  more  or  less, 
appear  in  every  family.  It  unites  the 
members  of  the  family  together,  gives  the 
head  of  it  a  feeling  of  tenderness  and  af- 
fection for  those  under  him,  and  makes 
them  esteem  and  love  him.  Some  mas- 
ters are,  on  this  account,  almost  consid- 
ered as  angels  in  their  families.  Cecil 
'says  of  family  worship  rightly  conduct - 
icd,  w  It  may  be  used  as  an  engine  of  va>t 


IGO        '  ON 

power  in  a  family.  It  diffuses  a  sympa- 
thy through  the  members.  It  calls  the 
mind  off  from  the  deadening  effects  of 
worldly  affairs.  It  arrests  every  member 
with  a  morning  and  evening  senjion,  in 
the  midst  of  all  the  hurries  and  cares  of 
life.  It  says,  '  There  is  a  God  !  1  There 
is  a  spiritual  world  !J  '  There  is  a  life  to 
come  !'  It  fixes  the  idea  of  responsibility 
in  the  mind.  It  furnishes  a  tender  and 
judicious  father  or  master,  with  an  op- 
portunity of  gently  glancing  at  faults, 
where  a  direct  admonition  might  be  in- 
expedient. It  enables  him  to  relieve  the 
weight  with  which  subordinat  ion  or  service 
often  sits  on  the  minds,  of  inferiors." 

Family  prayer  gains  for  us  the  pres- 
ence and  blessing  of  our  Lord.  There 
is  a  promise  of  his  presence,  which  ap- 
pears peculiarly  applicable  to  this  duty. 
Matt,  xviii,  19,  20.  Many  have  found 
in  family  worship,  that  help  and  com- 
munion with  God  which  they  had  sought 
for  with  less  effect  in  private  prayer.  It 
was  the  experience  of  one  Christian,  "  I 
find  more  of  the  presence  of  God,  and 
more  of  the  real  spirit  of  prayer,  in  pray- 
ing with  my  family,  than  in  almost  any 
other  means  of  grace."  Surely,  the 
Christian,  who  really  loves  his  Saviour, 
would  regularly  call  his  family  together 
to  pray  with  him,  from  this  consideration 
alone,  that  he  might  enjoy  more  of  his 
Lord's  presence. 

Dr.  Buchanan  strikingly  contrasts  a 
family  which  worships  God,  and  a  family 
which  worships  him  not :  and  the  excel- 
lence of  the  remarks  will  justify  the 
length  of  the  quotation.  "  How  painful 
it  is  to  reflect,"  he  says,  "  that  there 
should  be  in  this  kingdom,  many  domes- 
tic societies,  among  whom  the  worship 
of  the  Deity  is  not  known,  in  whose 
houses  no  grateful  accents  are  ever  heard, 
no  exultation  of  heart  for  the  divine 
goodness.  There  aie  indeed,  accents  of 
exultation  and  mirth;  'and  the  harp,  and 
the  viol,  and  the  tabret,  and  the  pipe,  are 
in  their  feasts;'  but  there  is  no  remem- 
brance of  God :  '  they  regard  not  the 
operation  of  his  hands.'  While  even  in- 
animate nature,  in  a  certain  sense,  offer- 
eth  praise  to  the  great  Creator,  and  ful- 
filled his  will  ;  these  men  pass  through 
life  in  silence  !    Insensible  to  the  mer- 


PRAYER. 

cies,  or  judgments,  or  power,  or  provi- 
dence of  the  unseen  God ;  yes,  more  in- 
sensible than  the  inhabitants  of  heathen 
lands,  upon  whom  the  light  of  truth  has 
never  shined. 

"  How  different  is  the  scene  which  is 
presented  in  those  happy  families,  where 
the  voice  of  prayer  and  thanksgiving 
consecrates  every  day  !  where  the  word 
of  God  is  devoutly  read,  and  the  infants 
are  taught  to  lisp  their  Creator's  praise. 
There,  from  day  to  day,  domestic  peace 
and  love,  and  harmony,  are  cherished  by 
the  sublimest  motives,  and  strengthened 
by  the  tenderest  and  most  powerful 
sanctions.  On  the  hallowed  day  they 
repair,  with  gladness  of  heart,  to  their 
respective  places  of  worship,  and  mingle 
with  assemblies  which  meet  with  much 
more  delight  for  praise  and  prayer  than 
other  assemblies  for  worldly  mirth.  And 
let  not  the  world  contemn,  or  disturb 
their  holy  exercise :  for  we  learn  from 
Scripture,  that  it  is  from  such  families 
and  assemblies,  who  are  ' the  salt  of  the 
earth,'  worshipping  in  the  midst  of  us, 
that  the  incense  of  prayer  ascends  in  be- 
half of  the  country,  and  is  accepted  in 
heavenly  places  through  the  intercession 
of  the  Mediator." 

Though  these  reasons  would  of  them- 
selves be  sufficient  to  establish  this  duty, 
and  therefore  be  a  sufficient  answer  to 
any  objections,  it  may  be  proper  to  con- 
sider some  of  the  objections  usually 
made. 

One  objection  sometimes  offered  is,  / 
have  no  ability  to  pray  in  my  family.  I 
have  no  talents  or  gifts  for  this  work,  and 
should  only  expose  myself.  It  has  been 
remarked,  "  This  is  almost  the  only  case 
in  which  people  are  apt  to  have  a  very 
mean  opinion  of  their  own  abilities.  But 
this  is  not  the  language  of  Christian  hu- 
mility." Let  me  reply  to  the  objection 
in  the  words  of  Milner — "  It  is  acknowl- 
edged that  many  are  unfit  for  such  an 
undertaking,  and  there  are  those  who  are 
forward  to  attempt  things,  for  which  (at 
least  till  they  have  more  experience)  they 
are  not  qualified.  But  we  have  good  and 
sound  forms  of  prayer,  easily  procured, 
which  you  may  make  use  of  on  these 
occasions.  Surely,  if  you  attend  to  this 
practise,  in  a  hearty,  conscientious  way, 


ON  PRAYER. 


161 


avoiding  all  unmeaning,  cold  formality, 
which  is  the  too  common  bane  of  things 
of  this  nature,  you  may  expect  the  divine 
blessing  to  accompany  it  to  yourselves 
and  your  households." 

Another  objection  is,  /  am  afraid  of 
being  ridiculed,  or  thought  unnecessarily 
precise  and  strict.  This,  though  not 
much  brought  forward,  has  frequently 
great  weight  with  those  who  neglect  this 
duty.  Now,  here,  I  say,  the  irreligion  of 
others  is  the  very  reason  why  you  should 
be  faithful  to  God.  Imitate  here  the  ho- 
ly example  of  Noah,  Abraham,  Joshua, 
and  all  the- servants  of  God.  If  your  re- 
ligion were  real,  though  you  stood  alone 
in  the  world,  it  might  still  be  said  of  you, 
in  the  striking  expressions  of  Milton — 

 "  faithful  found 

Among"  the  faithless,  faithful  only  he 
Among-  innumerable  false,  unmoved, 
Unshaken,  unseduced,  unterrified, 
His  loyalty  he  kept,  his  love,  his  zeal : 
Nor  number,  nor  example,  with  him  wrought 
To  swerve  from  truth,  or  change  his  constant 
mind, 

Though  single."        Paradise  Lost,  Book  V. 

Perhaps  in  this  very  thing,  God  is 
bringing  the  touchstone  to  your  charac 
ter  :  he  here  tries  you  whether  you  will 
indeed  confess  Christ  before  men.  Re- 
member, then,  "  if  we  deny  him,  he  will 
also  deny  us;  if  we  confess  him  before 
men,  he  will  also  confess  us  before  his 
Father  and  the  holy  angels  in  heaven." 
Some  have  regular  family  worship  in 
general,  but  when  they  have  any  friend 
in  the  house,  unaccustomed  to  this  ser- 
vice, they  are  induced  by  the  fear  of 
man,  or  perhaps  the  pretence  of  not  giv- 
ing offence,  to  neglect  it.  This  conduct 
is  utterly  unworthy  of  a  true  Christian. 

Others  object,  I  have  not  time  for  the 
duty;  I  am  engaged  in  business  from 
morning  to  night.  Is  this  true?  then 
surely  you,  who  have  so  much  to  do, 
above  all  men  ought  especially  to  seek 
the  favour  and  help  of  God.  His  bles- 
sing "  maketh  rich,  and  he  addeth  no 
sorrow  with  it:"  but  without  it,  all  your 
endeavours  and  labours  will  profit  you 
nothing  ;  they  will  never  make  you  hap- 
py. But  have  you  never  any  leisure  for 
amusement,  for  vanity,  trifling,  and  folly? 
Remembering  that  God  knows  how  you 
employ  all  your  time,  will  you  venture 

21 


to  say,  that  you  cannot  collect  your  fam- 
ily together  for  a  few  minutes  in  the 
morning  and  in  the  evening  ?  Have  you 
time  to  provide  food  for  their  perishing 
bodies,  which  last  but  a  few  days,  but  no 
time  to  dispense  the  bread  of  life  to  their 
never-dying  souls  ?  The  want  of  time 
proceeds  in  most  cases  from  indisposition 
to  the  duty ;  or,  at  best,  from  want  of 
due  management.  If  you  appoint  those 
stated  and  fixed  times  which  shall  be 
found  most  convenient,  and  keep  to  them 
regularly,  you  will  find  that  it  will  be  as 
easy  to  collect  your  family  together,  and 
as  indispensable  to  have  regular  family 
prayer,  as  it  is  to  have  your  daily  meals. 

Some  bring  an  objection  of  another 
kind — /  should  meet  with  opposition 
from  some  in  the  family.  Are  you  only 
an  inferior  member  of  the  family  ?  you 
should  still,  at  proper  times,  use  what  in- 
fluence you  have  to  obtain  so  great  a 
blessing  ;*  and  if  you  cannot  succeed  in 
your  attempts.  God  will  not  lay  the  sin 
of  neglecting  family  worship  to  your 
charge.  But  whatever  weight  this  objec- 
tion may  have  with  those  in  inferior  sta- 
tions in  the  family,  sure  I  am  that  this 
objection  should  have  no  weight  with  the 
master,  or  the  head  of  the  family.  Do 
not  have  thus  plainly  to  confess  that  you 
fear  man  rather  than  God.  Remember, 
that  you  are  responsible  for  the  duties  of 
that  station  in  which  you  are  placed. 
Be  firm,  and  of  good  courage  in  this 
matter ;  and,  whatever  you  may  give  up 
of  your  own  ease  and  inclination  in 
worldly  things,  for  the  sake  of  quietness 
and  rest,  give  nothing  up,  where  it  con- 
cerns your  duty,  the  good  of  immortal 
souls,  and  the  glory  of  God,  to  be  firm 
and  resolute.    See  Ps.  ci. 

But  you  say,  t  do  pray  with  my  fam- 
ily on  a  Sunday.  It  is  certainly  better 
thus  to  collect  your  family  together  on 
the  Sabbath,  than  not  at  all;  but  you  are 
required  to  instruct   your  family,  not 


*  I  know  an  instance  of  a  child  in  a  family, 
where  this  duty  was  neglected,  upon  her  return 
from  a  visit  in  another,  where  it  was  daily  per- 
formed,  being  the  instrument  of  effecting  a  re- 
form in  (his  particular,  by  only  asking  her  pa- 
rents, "  Why  can  wc  not  have  daily  family 
prayer?"  The  remonstrance  of  the  child,through 
God'a  blcsding,  was  effectual. 


* 


162 


ON  PRAYER 


merely  on  Sunday,  but  "  when  you  lie 
down,  and  when  you  rise  up."  Your 
limited  performance  of  the  duty  shows 
that  you  do  not  really  love  and  enjoy  it; 
if  you  did,  you  would  be  more  frequent 
in  practising  it.  And  I  may  appeal  to 
you  whether  yourself  and  your  family 
do  not  generally  find  it  a  weariness, 
(Mai.  i,  13,)  after  the  duties  of  the  Sab- 
bath, to  be  engaged  in  a  service  which 
daily  custom  and  habit  have  not  yet 
made  necessary  and  delightful. 

But  is  not  the  real,  though  not  the 
avowed  objection,  this,  /  am  afraid  of 
too  great  a  restraint  on  myself?  I  am 
afraid  that  more  will  be  expected  from 
me ;  that  I  must  be  more  consistent  in 
my  character,  and  more  circumspect  in 
my  conduct.  Look  well  into  your  hearts 
if  this  be  not  the  real  difficulty  ;  and  if 
it  be,  only  consider  what  a  sad  mark  it 
is  of  a  man's  spiritual  condition,  when 
he  is  afraid  of  a  restraint  on  his  sins 
Job  xxi,  14,  15. 

Howe  observes,  "  We  should  look  on 
family  religion,  not  merely  under  the 
notion  of  a  duty,  and  as  imposed  ;  but 
as  a  privilege,  and  a  singular  vouchsafe 
ment  of  grace  that  there  may  be  such  a 
thing." 

"  It  hath  been  accounted  so  even  in 
the  very  Pagan  world.  A  divine  pres- 
ence, to  have  a  Numen  at  hand  and  ready: 
how  great  a  privilege  hath  it  been  reck- 
oned !  In  the  dark  and  dismal  days  of 
Popery,  when  that  hath  been  regnant, 
what  a  terrible  thing  it  has  been  counted 


der  an  interdict.  Now  let  us  consider 
this  matter  so.  What  if  instead  of  being 
bidden  to  pray  in  our  families,  we  should 
be  forbidden  to  pray  in  them.  Make 
but  that  fearful  supposition.  Suppose 
there  should  be  a  special  interdict  on 
your  house,  and  that  by  some  particular 
signification  of  the  mind  of  God  from 
heaven  it  should  be  said, 1 1  will  have  no 
worship  of  God  out  of  this  house  !  from 
your  bouse  I  will  accept  no  sacrifice  ! 
will  hear  no  prayer  !'  What  a  terrible 
doom  were  this  !  What  a  dark  and  horrid 
cloud  would  be  drawn  over  that  habitation 
if  it  should  be  said, 'Here  shall  be  no  pray- 
ers, here  shall  be  no  mention  of  the 


name  of  God  !'  So  that  as  in  a  like  case 
represented  to  ns  in  reference  to  the  peo- 
ple of  the  Jews — the  poor  forlorn  mem- 
bers of  that  family  should  say,  '  We  may 
not  make  mention  of  the  name  of  the 
Lord,'  what  a  dismal  thing  were  this."* 
Trusting,  then,  that  the  reader  is  now 
satisfied  as  to  the  duty  and  privilege  of 
daily  family  prayer,  and  only  wishes  to 
know  how  he  may  best  practise  it ;  we 
will  make  some  remarks  with  reference 
to  the  due  performance  of  family  wor- 
ship- 

Every  head  of  a  family  should  consid- 
er himself  as  the  minister  or  priest  of 
his  own  family.  It  is,  if  we  may  use 
the  expression,  his  parish,  and  he  should 
consider  that  he  is  as  responsible  to  God 
for  the  souls  thus  committed  to  him, 
as  the  minister  is  on  a  larger  scale.  The 
sin  of  omission  lies  at  his  door  if  it  be 
neglected.  tl  Masters,  give  unto  your 
servants  that  which  is  just  and  equal, 
knowing  that  ye  also  have  a  Master  in 
heaven,"  may  be  applied  to  their  spirit- 
ual as  well  as  their  temporal  wants.  Let 
the  head  of  the  family,  then,  consider  it 
his  duty  and  his  privilege  to  conduct 
family  worship. 

A  preparation  of  mind  for  this  duty, 
by  taking  a  few  moments  of  retirement 
for  self-recollection  and  prayer,  has  been 
found  by  many  to  be  highly  advantag- 
eous. 

Where  circumstances  admit  of  it,  read 
the  Scriptures,  and  sing  a  Psalm  or 
Hymn,  as  v/ell  as  pray  with  your  family. 

Read  the  Scriptures :  a  portion  from 
one  Testament  in  the  morning,  and  from 
the  other  in  the  evening.  Both  the  Old 
and  the  New  Testament  are  thus  con- 
stantly brought  before  your  families.  If 
you  pursue  a  regular  course,  going 
through  one  book  before  you  begin 
another,  your  lesson  will  always  be  found 
for  you.  Those  who  have  the  talent  of 
explaining  the  Scriptures  in  an  impres- 
sive and  lively  way  to  their  families,  (and 
J  this  talent  will  increase  as  it  is  used)  will 


*  Howe's  Work*,  vol.  v.  p.  413.  The  whole 
Tract,  entitled  "  Thr  ObHg-ations  to  Family  Re- 
ligion and  Worship,"  is  well  worthy  of  a  serious 
and  attentive  perusal. 


ON  PRAYER. 


163 


be  able  to  give  much  additional  interest 
by  a  few  short  observations  on  what  has 
been  read.  Those  who  have  not  this 
talent,  may  find  excellent  helps  for  this 
purpose ;  as  the  Practical  Observations 
in  Scott's  Bible,  in  Doddridge's  Exposi- 
tion of  the  New  Testament,  or  selections 
from  Matthew  Henry.  Only  in  all  take 
care  to  be  brief,  practical,  familiar,  and 
serious.  Any  thing  long,  or  critical,  is 
out  of  place  and  tedious.  Let  each 
member  of  the  family  bring  a  Bible. 
Some  have  found  that  it  helps  to  keep 
alive  their  attention,  to  refer  them  occa- 
sionally to  parallel  passages,  one  of  the 
family  reading  the  passage.*  The  read- 
ing of  the  Scriptures  daily  in  family 
worship,  is  a  plain  and  positive  duty. 
How  can  you  otherwise  fulfil  the  express 
directions  of  the  Scriptures  themselves  ? 
Deut.  vi,  7. 

Occasionally  sing  a  Psalm  or  Hymn. 
When  you  have  time,  and  your  family 
can  join  together  in  singing,  this  adds 
much  to  the  cheerfulness  of  family  de- 
votion. "  Psalmody,"  says  Dr.  Ham- 
mond, "  made  up  a  very  great  part  of 
the  devotions  of  the  primitive  Christians, 
both  in  the  public  assembly,  and  more 
privately  in  the  family,  and  in  their  re- 
tirements in  the  closet."  When  our  Lord 
had  instructed  his  family,  the  twelve 
Apostles,  he  sung  an  hymn  with  them, 
(Matt,  xxvi,  30,)  and  then  prayed  with 
them.  John  xvii.  This  great  example 
may  encourage  us  to  "  go  and  do  like- 
wise. St.  Paul  says,  "  Be  filled  with  the 
Spirit,  speaking  to  yourselves  in  Psalms 
and  Hymns,  and  spiritual  songs  :  sinn- 
ing and  making  melody  in  your  heart  to 
the  Lord."  Anticipate  thus,  on  earth, 
the  songs  of  the  blessed  above.  Learn 


*  Some  have  found  it  an  excellent  practise, 
and  it  is  one  which  is  recommended  to  pious 
muster.-;  and  mistresses,  to  take  some  time  in  the 
course  of  the  Sabbath,  or  any  Other  fixed  time 
that  may  be  more  convenient,  to  converse  apart 
with  each  member  of  the  family  on  the  subject 

of  religion,  giving  them  suitable  advice.  Tins 
lias  been  attended  with  the  happiest  effects.  It 
diseo\ers  the  true  state  of  your  family—  enables 
you  better  to  pray  for  them,  and  with  them— 
and  gives  you  many  happy  opportunities  of 
arousing-  the  carelcsss,  strengthening  the  weak, 
encouraging  the  desponding,  and  continuing 
the  strong. 


here  below  the  employments  of  heaven, 
and  fulfil  the  promise,  "  the  ransomed  of 
the  Lord  shall  return  and  come  to  Zion, 
with  songs,  and  everlasting  joy  upon 
their  head." 

Conclude  with  Prayer.  To  some, 
God  has  evidently  given  the  spirit  of 
grace  and  supplication,  so  that  they  can, 
after  some  practise  and  experience,  pour 
out  with  ease  and  fluency  the  continued 
and  refreshing  stream  of  holy  feelings 
and  ardent  devotion'  This  gift  is  be- 
stowed on  them  for  the  benefit  of  others, 
and  they  ought  freely  to  use  it.  It  is 
also  a  gift  which  may  be  more  generally 
attained  than  is  commonly  supposed. 
Many  pious  poor,  without  human  learn- 
ing, possess  it  in  a  great  degree.  Let 
others  use  good  forms.  Happy  are  the 
families  that  have  devout  and  heavenly 
minded  masters  or  parents,  who  pray  for 
them  in  private,  and  edify  them  by  pray- 
ing with  them. 

The  Lord's  prayer  seems  particularly 
appropriate  as  a  family  prayer  ;  and  while 
comprehending  the  case  and  circumstan- 
ces of  the  Universal  Church,  it  still  has 
a  reference  to  that  church  under  the  idea 
of  a  family,  "a  whole  family,"  one  in  heart 
and  mind,  however  separated  or  dispers- 
ed in  person. 

After  those  directions  which  have  been 
given  respecting  private,  the  less  need  be 
said  on  family  prayer. 

Respecting  the  proper  subjects  to  be 
mentioned,  there  are  some  things  which 
may,  with  great  propriety  and  interest,  be 
brought  before  the  family  altar. 

Any  particular  circumstances  which 
have  occurred  should  be  mentioned.  Is 
any  member  of  the  family  unwell?  the 
prayer  of  faith  may  save  the  sick.  Is  any 
afflicted  ?  "Cafyupon  God  in  the  time  of 
trouble,  and  he  will  deliver  him-"  Has 
any  member  left  your  family  for  a  sea- 
son ?  by  praying  lor  him,  "though  absent 
in  body,"  you  will  be  "  present  in  spirit 
serving  the  Lord."  Are  any  changes 
about  to  take  place,  or  any  scheme  to  be 
effected,  in  which  the  family  arc  inter- 
ested— any  one  about  to  join  or  to  leave 
the  household — are  any  special  means  of 
grace,  confirmation,  baptism,  or  the  Lord's 
Supper  before  you  ?  these  things  may 
properly  be  mentioned,  and  their  due  im- 


ON  PRAYER. 


provement  be  requested  of  God  in  family 
prayer. 

Much  of  the  substance  of  the  Scrip- 
tures which  you  have  read,  may  gener- 
ally be  advantageously  turned  into  prayer. 
This,  while  it  gains  the  blessing  and 
averts  the  evil  about  which  you  pray,  will 
also  impress  the  passages  of  Scripture 
more  deeply  in  the  mind  and  on  the  heart, 
and  will  prevent  sameness  and  repetition 
of  expression. 

These  local  circumstances  induce  the 
writer  to  think  that  extempore  prayer  is 
often  more  suitable  and  affecting  for  a 
family,  than  a  form  of  prayer.*  Nor  is 
the  objection  that  those  who  pray  with 
you  do  not  know  what  is  coming,  and 
therefore  cannot  join  you,  a  really  solid 
one.  Experience  confirms  the  remark 
of  Bishop  Wilkins,  "  that  as  a  man  may 
in  his  judgment  assent  unto  any  divine 
truth  delivered  in  a  sermon  which  he 
never  heard  before,  so  may  he  join  in  his 
affections  unto  any  holy  desire  which  he 
never  before  heard." 

But  to  sum  up  the  heads  of  family 
prayer  in  a  few  words,  attend  to  these 
four  things. 

Family  sins.  "Confess  your  faults  one 
to  another,  and  pray  one  for  another." 
"Humble  yourselves  in  the  sight  of  the 
Lord,  and  he  shall  lift  you  up."  This 
habitual,  periodical,  and  mutual  confes- 
sion, morning  and  evening,  of  your  mu- 
tual infirmities,  your  pride,  your  selfish- 
ness, your  impatience,  and  your  sinful- 
ness, will  have  a  great  tendency  also  to 
soften  down  what  is  harsh  and  forbidding, 
and  to  unite  you  together. 

Family  wa?its,  whether  spiritual  or 
temporal.  Here  is  a  large  scope  for  daily 
prayer.  And  here  you  may  pray  that 
all  may  fulfil  their  relative  duties,  wheth- 
er it  be  as  father  and  mother,  husband 
and  wife,  master  and  mistress,  inmate, 
servant  and  child  ;  and  that  all  may  ap- 
ply themselves  faithfully,  constantly,  and 


•  The  writer  is  far  from  desiring-  to  press  this 
on  all.  He  knows  several  good  and  judicious 
men  who  use  forms.  It  is  utterly  wrong  in  any 
to  think  worse  of  those  who  do  so,  and  to  con- 
sider them  on  that  account  as  deficient  in  the 
gift  of  prayer.  Do  not  such  rather  prove  then- 
own  deficiency?  for  the  true  gift  of  prayer  will 
be  followed  by  charity,  tenderness,  and  humility. 


diligently,  in  their  respective  situations, 
to  the  work  which  God  had  given  them 
to  do  ;  that  they  may  exhibit  the  truth  of 
David's  saying,  <;  Behold,  how  good  and 
how  pleasant  it  is  for  brethren  to  dwell 
together  in  unity." 

Family  friends.  The  parents,  broth- 
ers, sisters,  relatives,  and  friends,  of  those 
assembled  together,  and  the  minister  by 
whom  they  are  instructed,  should  not  be 
forgotten.  Your  immediate  neighbor- 
hood, the  town  in  which  you  dwell,  the 
nation  to  which  you  belong,  all  in  au- 
thority, and  especially  the  cause  and 
Church  of  Christ  throughout  the  world, 
the  Jews  and  the  benighted  Gentiles, 
should  all  have  place  in  your  prayers. 

Family  mercies.  In  the  morning,  after 
having  been  kept  in  safety  throughout  the 
defenceless  hours  of  night,  free  from  fire, 
accidents,  or  disturbance ;  in  the  evening 
when  the  wants  of  the  family  for  the  day 
have  all  been  supplied,  it  is  surely  right, 
and  almost  natural  for  you  to  unite  in 
acknowledging  God's  mercies.  That  you 
have  "  bread  enough  and  to  spare  :"  that 
you  have  light,  life,  liberty,  health  and 
strength,  call  for  your  united  praise. 
But  above  all,  "  the  common  salvation," 
offered  to  you  all ;  "the  common  faith," 
which  you  all  profess  to  receive  ;  the  un- 
ion in  Jesus  Christ — "  One  body  and  one 
spirit,  even  as  ye  are  called  in  one  hope 
of  your  calling  ;  one  Lord,  one  faith,  one 
baptism,  one  God  and  Father  of  all,  who 
is  above  all,  and  through  all,  and  in  you 
all:"  all  these  things  bestowed  on  Chris- 
tians, through  the  inestimable  love  of 
God  in  Christ  Jesus,  require  you  to  offer 
united  sacrifices  of  thanksgiving. 

Grace  before  and  after  meals  is  ano- 
ther part  of  family  prayer,  which  no 
Christian  master  can  neglect.  The  Apos- 
tle, after  reproving  those  who  commanded 
to  abstain  from  meats,  goes  on  to  assert, 
"  which  God  hath  created  to  be  received 
with  thanksgiving,  of  them  which  believe 
and  know  the  truth.  For  every  creature 
of  God  is  good,  and  nothing  to  be  refus- 
ed, if  it  be  received  with  thanksgiving: 
for  it  is  sanctified  by  the  word  of  God 
and  prayer."  In  discharging  this  part  of 
family  worship,  take  heed  of  a  few  mere 
formal  words.  Be  serious  and  devout  in 
every  approach  to  the  great  God. 


ON  PRAYER. 


165 


The  manner  of  conducting  family  wor-| 
ship  is  of  much  importance.  Be  not  on 
the  one  side  needlessly  tender  about  your 
own  reputation  in  mere  outward  things, 
nor  on  the  other  careless  and  remiss. 
Let  us  have  a  greater  awe  of  God's  majes- 
ty than  of  man's  presence.  We  will 
now  notice  some  things  to  be  avoided. 

Some,  by  a  voice  too  loud,  or  too  low, 
or  from  using  a  particular  whine  or  tone 
— or  by  a  repulsive  manner — by  aiming 
at  fine  expressions,  or  by  vulgar  and 
coarse  ones,  or  by  excessive  length,  fa- 
tigue and  perhaps  disgust  those  whom 
they  desire  to  edify.  Let  all  be  natural 
and  simple,  short  and  devout,  and  your 
voice  such  as  you  use  in  conversing  with 
your  friends  on  serious  subjects.  In  the 
multiplied  engagements  of  large  towns, 
long  prayers  are  not  suited  to  the  situa- 
tions of  most  families  ;  yet  do  not  abridge 
the  duty  so  as  to  make  it  a  mere  form, 
and  as  if  you  were  glad  to  hurry  through 
it.  Seek,  in  short,  to  have  your  worship 
such  that  a  piously-disposed  family  may 
rejoice  when  the  time  of  prayer  is  come  : 
and  amid  the  cares,  distraclions  and  sor- 
rows of  life,  may  count  it  a  relief  and 
a  privilege. 

We  have  hitherto  considered  the  duty 
of  the  Head  of  the  Family.  The  duties 
of  those  who  join  in  family  worship,  are, 
duly  to  prize  the  privilege,  and  to  beware 
of  a  wandering,  cold,  and  careless  spirit, 
which  will  destroy  all  your  benefit  and 
comfort  in  it,  whoever  teaches,  whoever 
prays.  It  is  the  joining  of  every  heart 
in  the  requests  offered  up  which  gives  to 
family  prayer  its  greatest  efficacy.  You 
should  agree  to  ask  ;  your  spirit  should 
join  the  spirit  of  him  who  prays  ;  let 
there  be  a  secret  "  Amen"  in  your  hearts 
to  every  petition,  and  thus  you  will  ob- 
tain the  promised  blessing.  And  do  not 
think  it  sufficient  foi  you  to  have  joined 
in  family  worship,  and  that  you  may  then 
neglect  secret  prayer.  Never  forget  to 
pray  in  secret  also. 

What  a  lovely  sight  it  is  to  see  a  whole 
family  thus  uniting  together  morning  and 
evening,  preparing  and  being  made  meet, 
day  by  day,  for  11  the  inheritance  of  the 
saints  in  light ;"  obtaining  on  earth  the 
humble,  dependent,  thankful,  holy,  and 
heavenly  state  of  mind,  which  fits  them 


for  joining  the  family  of  their  Lord  in 
heaven.  Whatever  storms  rage  without, 
such  a  family  obeying  the  direction, 
"  Come,  my  people,  enter  thou  into  thy 
chambers,  and  shut  thy  doors  abcut  thee  ; 
hide  thyself  as  it  were  for  a  little  moment, 
till  the  indignation  be  overpast,"  are  safe. 
They  are  able  to  say,  "  God  is  our  refuge 
and  strength." 

May  what  has  been  said  induce  those 
ictio  have  hitherto  lived  in  the  neglect  of 
this  duty,  to  take  up  at  once  David's  firm 
resolution,  "  Surely  I  will  not  go  up  into 
the  tabernacle  of  my  house  nor  go  up 
into  my  bed  ;  I  will  not  give  sleep  to  mine 
eyes,  nor  slumber  to  mine  eyelids,  until 
I  find  out  a  place  for  the  Lord,  an  habit- 
ation for  the  mighty  God  of  Jacob."  Let 
me  beseech  you — lose  no  time — not  a 
single  day.  Difficulties  may  be  multi- 
plied ;  but  only  set  about  it  in  faith  and 
prayer,  wisely  and  vigorously,  and  they 
will  all  vanish.  Say  firmly,  as  Jacob  did 
to  his  household,  and  to  all  that  were 
with  him,  "  Put  away  the  strange  gods 
that  are  among  you,  and  be  clean  and 
change  your  garments,  and  let  us  arise 
and  go  up  to  Bethel,  and  I  will  make  there 
an  altar  unto  God." 

And  may  those  who  have  attended  to 
this  duty,  find  the  hints  which  have  been 
given,  an  additional  help  to  the  perform- 
ance of  it ;  and  also  feel  pledged,  by 
their  prayers  and  instructions,  to  bring 
into  the  family  in  the  day  the  character 
which  they  have  manifested,  and  the  gra- 
ces which  they  requested  in  their  united 
devotions. 

But  let  them  not  think,  as  some  have 
been  ready  to  think,  that  a  discharge  of 
this  duty  will  absolve  them  from  the  con- 
stant practice  of  ylaily  morning  and  eve- 
ning devotions  in  secret-  He  who  prays 
only  before  others,  has  much  reason  to 
suspect  that  he  prays  to  be  seen  of  men, 
and  has  no  real  love  to  God,  nor  true 
knowledge  of  the  nature  of  prayer. 

CHAPTER  VIII. 

Social  Prayer. 

Tue  term  "  social"  may  be  applied  to 
all  kinds  of  prayer  in  which  we  join  with 
others,  but  it  is  here  restricted  to  the 


166 


ON  PRAYER. 


united  prayer  of  Christian  fiiends,  dis- 
tinct from  public  and  family  worship. 
It  would  be  well  if  Christians  were  more 
accustomed  than  the)7  are  to  sanctify 
their  occasional  meetings  by  prayer,  and 
to  meet  also  for  the  purpose  of  uniting 
in  prayer  to  obtain  those  blessings  which 
they  need.  The  particular  promise  giv- 
en to  united  prayer  has  led  many  to  prac- 
tise this  both  as  a  privilege  and  as  a  du- 
ty. "  If  two  of  you  shall  agree  on 
earth  as  touching  any  thing  that  they 
shall  ask,  it  shall  be  done  for  them  of  my 
Father  which  is  in  heaven." 

We  have  scriptural  examples  to  en- 
courage us  to  the  performance  of  this. 
When  Peter  was  in  prison,  "prayer  was 
made  without  ceasing  of  the  Church  unto 
God  for  him  ;"  and  when  he  came  to  the 
house  of  Mary,  the  mother  of  John,  he 
found  there  "  many  that  were  gathered 
together,  praying."  When  Paul  and  Si- 
las were  thrown  into  prison  they  com- 
forted each  other  by  social  prayer.  "Paul 
and  Silas  prayed  and  sang  praises  unto 
God  :  and  the  prisoners  heard  them." 
"  When  Moses'  hands  were  heavy,  Aaron 
and  Hur  stayed  up  his  hands,  the  one  on 
the  one  side  and  the  other  on  the  other 
side,  and  his  hands  were  steady  until  the 
going  down  of  the  sun."  Bishop  Hall 
remarks  on  this,  "  Doubtless  Aaron  and 
Hur  did  not  only  raise  their  hands  but 
their  minds  with  his ;  the  more  cords  the 
easier  draught.  Aaron  was  brother  to 
Moses.  There  cannot  be  a  more  broth- 
erly office  than  to  help  one  another  in 
our  prayers,  and  to  excite  our  mutual 
devotions.  No  Christian  may  think  it 
enough  to  pray  alone  :  he  is  no  true  Is- 
raelite that  will  not  be  ready  to  lift  up 
the  weary  hand  of  God's  saints." 

And  as  social  prayer  is  a  duty  binding 
generally  on  all  Christians,  so  there  is  a 
special  reason  for  it  in  some  particular 
relations.  Husband  and  wife  should 
pray  together,  with  and  for  each  other ; 
the  Apostle  appears  to  suppose  they  do 
so,  when  he  adds,  as  a  reason  for  some 
directions  given  to  them,  "  that  your 
prayers  be  not  hindered." 

There  are  some  tilings  which  seem  pe- 
culiarly to  call  for  social  prayer.  Let 
me  especially  mention  the  state  of  the 
Church  of  Christ  in  our  own  country, 


and  throughout  the  world,  as  calling  for 
our  attention.  The  various  precepts  and 
examples  in  the  word  of  God  on  this  sub- 
ject, and  the  present  remarkable  signs  of 
the  times,  evidently  require  the  Chris- 
tian's remembrance  of  this  in  all  his  so- 
cial prayers.  David  gives  us  a  solemn 
direction,  and  a  copy  of  his  prayer  and 
determination  on  this  subject ;  "  Pray 
for  the  peace  of  Jerusalem  ;  they  shall 
prosper  that  love  thee.  Peace  be  within 
thy  walls,  and  prosperity  within  thy  pal- 
aces. For  my  brethren  and  companions' 
sake,  I  will  now  say,  Peace  be  within 
thee.  Because  of  the  house  of  the  Lord 
our  God,  I  will  seek  thy  good."  This 
will  lead  to  prayers  for  the  enlargement 
of  the  borders  of  Sion,  by  the  conversion 
of  the  heathen.  Isa.  lxii.  Nor  should 
the  state  of  your  own  nation  be  forgot- 
ten.   1  Tim.  ii,  1,  2. 

St.  Paul  hoped  for  deliverance  from 
his  difficulties  by  the  Corinthians  "help- 
ing together  by  prayer"  for  him,  and  this 
supposes  that  Christians  will  unite  in 
prayer  for  their  minister.  Remember 
then  your  minister  in  your  social  meet- 
ings, it  will  bring  a  blessing  on  him  and 
yourselves  also.  Why  should  not  those 
members  of  a  family  who  are  under  the 
full  influence  of  real  religion  unite,  at 
stated  periods,  in  praying  for  those  of 
their  relatives  that  are  careless  and  re- 
gardless of  its  holy  truths  ?  There  are 
various  other  things  of  general  and  per- 
sonal, or  local  interest,  that  need  not  be 
here  specified,  which  afford  suitable  sub- 
jects for  social  prayer. 

It  is  a  proof  of  the  low  state  of  reli- 
gion among  us,  that  many,  and  those 
even  real  Christians,  (for  of  them  only  I 
speak,)  can  meet  and  part  in  our  day 
without  praying  together.  Is  it  feared 
that  this  might  be  counted  strange  and 
uncommon  ?  this  is  only  a  weak  objec- 
tion. The  devoted  Christian  is  an  un- 
common character,  and  must  expect  to 
be  often  reproached  for  unnecessary 
strictness  and  preciseness.  Have  you 
reason  to  think  that  this  would  be  an  un-  i 
welcome  service?  surely,  then,  you  should 
not  voluntarily  be  much  in  the  society  of 
those  who  would  think  it  such.  Or  may 
not  another  reason  be,  that  the  conversa- 
tion, even  among  those  who  have  pro- 


I 


ON  PRAYER. 


107 


fessed  to  renounce  the  world  and  its  van- 
ities, is  often  so  trifling,  so  worldly,  and 
so  vain — so  much  about  man,  and  so  lit- 
tle about  God,  and  Christ,  and  his  word, 
and  his  love,  that  your  souls  are  unpre- 
pared and  unfitted  for  communion  with 
him.* 

Watts  says,  "  If  we  pray  among  a  se- 
lect society  of  Christians,  we  draw  near 
to  God  with  a  holy  boldness,  something 
like  what  we  use  in  our  duties  of  secret 
worship.  We  have  reason  to  take  more 
freedom  among  those  that  are  fellow- 
saints,  and  whose  hearts  have  felt  many 
of  the  same  workings  with  our  own. 
Then,  when  our  faith  is  lively,  we  should 
give  thanks  to  God  for  our  election  in 
Christ  Jesus;  for  the  atonement  and 
righteousness  of  the  Son  of  God,  in 
which  we  humbly  hope  to  have  an  inter- 
est ;  for  the  enlightening  and  sanctifying 
work  of  his  own  Spirit  upon  our  hearts  ; 
for  our  expectations  of  eternal  glory  : 
and  by  expressing  the  joys  of  our  faith 
to  God,  we  may  often  be  made  a  means, 
through  the  power  of  the  Holy  Spirit,  to 
raise  the  faith  and  joy  of  others." 

Were  your  social  meetings  thus  sanc- 
tified, the  occasional  intercourse  of  dear 
friends  would  be  more  blessed  than  it  is. 
You  would  find  it  a  means  of  grace,  and 
would  enjoy,  in  a  much  higher  degree, 
the  privilege  of  the  communion  of  saints. 
You  would  find  the  prayers  of  those  who 
can  and  do  pray  with  freedom  and  fer- 

*  I  cannot  here  but  subjoin  the  remark  which 
a  valued  friend  made  on  this  passage.  He  says, 
*  u  Conversation  among-  Christiana  often  takes  a 
trifling  turn,  often  a  party  turn  in  politics,  and 
Often  <me  which  merely  concerns  the  circum- 
stantials of  things,  and  this  for  the  evident  pur- 
pose of  excluding-  essentials.  Thus  the  manner 
of  a  preacher,  his  style,  his  appearance,  often 
occupy  the  place  which  is  due  to  his  matter. 
Or,  if  the  matter  be  introduced,  it  is  not  for  the 
purpose  of  <  njoying  its  excellence,  in  turning-  it 
to  the  exciting  of  present  good,  but  rather  as  a 
ground  of  critique  on  his  mode  of  treatment,  af- 
ford big  a  subject  of  ingenious  remark,  if  not  of 
authoritative  decision.  There  are  religion* 
Tattlers  and  Rosy  Bodies,  it  is  to  be  feared,  as 
well  as  those  of  the  world ;  but  it  should  never 
be  forgotten,  that  a  religious  gossip  is  less  ex- 
cusable than  a  worldly  gossip.  The  object  of 
the  worldly  is  to  kill  time  ;  and  for  this  purpose 
characters  are  sported  with,  and  idle  tales  and 
jokes  indulged  in.  It  should  be  the  Christian's 
object  to  redeem  the  time,  and  to  improve  it  by 
edifying  his  associates." 


vency,  a  great  help  to  your  own  attain- 
ment of  this  gift.  Those  who  have  the 
holy  fire  may  be  the  means  of  enkindling 
the  sacred  flame  in  others.  You  would 
receive  a  greater  blessing  than  you  have 
yet  done  in  all  your  family  and  social  re- 
lations. "  Persons  who  belong  to  sever- 
al families  may,  and  ought  to  meet  on 
these  occasions.  The  consent  of  impor- 
tunity is  a  pleasing  instance  of  brotherly 
love." 

Those  who  join  in  Social  Prayer, 
should  guard  against  a  spirit  of  criticism 
on  the  prayer  which  they  hear,  and  en- 
deavour to  join  in  the  desire  intended, 
even  when  they  think  that  the  mode  of 
expression  is  not  altogether  proper,  or 
suitable.  Watch  against  criticising  and 
being  offended  with  the  mere  words  and 
manner  of  others.  Those,  indeed,  who 
do  pray,  should  take  care  to  avoid  occa- 
sions of  offence,  by  simplicity  and  pro- 
priety in  their  mode  of  conducting  the 
prayer.  But  when  sinful  creatures  kneel 
together  before  their  Almighty  Creator, 
the  solemnity  of  the  work  in  which  they 
are  engaged,  and  the  greatness  of  his 
Majesty,  should  prevent  a  rigid  observ- 
ance of  each  other.  "  Judge  not,  that  ye 
be  not  judged." 

In  this,  as  in  every  other  means  of 
grace,  beware  of  any  thing  like  ostenta- 
tion, display,  or  self-righteousness.  En- 
deavour to  attain  Christian  simplicity, 
"  and  the  meekness  of  wisdom." 


CHAPTKK  l\. 

The  general  llabit  of  Prayer. 

Hitherto  we  have  dwelt  on  the  vari- 
ous kinds  of  devotion,  private,  public, 
family,  and  social,  which  should  each 
come  in  their  course  at  stated  times;  but 
the  believer's  character,  "  I  give  myself 
unto  prayer,"  shows  that  he  is  continu- 
ally in  the  spirit  of  prayer.  The  Scrip- 
tures suppose  that  this  is  the  habit  of  the 
Christian  mind.  Hence  we  find  direc- 
tions of  this  kind:  "Praying  always, 
with  all  prayer  and  supplication  in  the 
spirit,  and  watching  thereunto  with  all 


1G8 


ON  PRAYER. 


perse veiance."  "  Pray  without  ceasing." 
"  Continuing  instant  in  prayer." 

These  directions  are  in  some  measure 
fulfilled,  by  a  constant  attention  to  those 
kinds  of  prayer  we  have  before  mention- 
ed ;  but  they  may  have  a  yet  more  com- 
plete fulfillment,  in  the  habitual  disposi- 
tion of  the  Christian's  mind,  his  readiness 
at  all  times  for  prayer,  and  the  exercise 
of  this  disposition  in  continual  aspira- 
tions of  soul,  and  desires  expressed  unto 
God  in  the  midst  of  his  other  duties. 
These  aspirations  are  both  a  great  sign 
and  means  of  our  being  spiritually 
minded. 

Nor  does  this  in  any  way  hinder,  but 
rather  help  attention  to  our  various  du- 
ties. A  labourer's  love  to  his  family  will 
often  bring  it  to  his  mind  during  his 
work,  but  will  only  incline  him  to  labour 
more  constantly  and  cheerfully ;  and  a 
Christian's  love  to  his  Saviour  will  have 
the  same  effect.  The  breathing  of  the 
lungs,  and  the  beating  of  the  pulse,  hin- 
der not  our  being  engaged  in  other  work ; 
and  the  lifting  up  of  holy  desires  unto 
God,  will  only  quicken  us,  and  animate 
us  in  the  performance  of  the  daily  la- 
bours of  our  life. 

The  expression  of  this  state  of  mind 
has  been  sometimes  called  ejaculatory 
prayer ;  when  there  is  the  habit  of  prayer, 
there  will  frequently  be  short,  earnest  pe- 
titions darted  up,  on  the  moment,  to  the 
throne  of  grace. 

Such  an  habitually  devout  disposition 
of  mind,  will  make  every  action  of  your 
$  life  holy.  You  will  learn  to  do  nothing 
without  connecting  it  by  prayer  with  the 
presence  and  glory  of  God.  You  will 
see  nothing,  and  hear  nothing,  without 
its  raising  your  heart  to  him.  What  a 
spiritual  life  may  the  Christian,  improv- 
ing every  thing  by  prayer,  lead  !  This 
will  consecrate  every  field,  every  wood, 
and  every  dwelling  place.  It  will  turn 
an  ordinary  walk  into  a  morning  or  eve- 
ning sacrifice.  Making  this  heavenly  use 
of  earthly  things,  you  will  rapidly  ad- 
vance in  conformity  to  the  divine  image, 
you  will  be  strong  in  overcoming  sin,  and 
you  will  carry  on  schemes  of  good  with 
a  power  which  nothing  can  resist.  In  a 
moment  you  thus  bring  God,  and  his 
presence,  and  blessing,  into  the  midst  of 


all  your  concerns,  and  bring  peace,  love, 
and  tranquillity,  amidst  all  the  cares  and 
tumults  of  life,  into  your  own  heart. 

"  How  highly,"  says  Cooke,  "  would  a 
courtier  prize  a  private  key  of  admittance 
to  his  sovereign  at  all  times.  This  key 
we  possess  in  ejaculatory  prayer.  It  is 
a  golden  chain  of  union  between  earth 
and  heaven." 

This  general  spirit  of  devotion,  pre- 
vailing in  the  heart  at  all  times,  is  of  such 
importance,  that  the  chief  number  of  ex- 
amples of  prayer  which  we  find  in  the 
Holy  Scriptures  are  of  this  kind.  Were 
all  these  examples  to  be  enumerated,  it 
would  be  seen,  there  is  no  situation,  nor 
circumstance,  in  which  we  may  be  placed, 
where  such  a  spirit  will  not  be  suitable, 
and  in  which  the  blessing  of  God  may 
not  in  this  way  be  sought  and  obtained. 
It  may  be  right  to  bring  a  few  specimens 
from  different  parts  of  the  sacred  volume. 

When  the  Patriarch  Jacob,  after  much 
persuasion,  at  length  permits  his  sons  to 
take  their  brother  Benjamin,  his  heart 
sends  up  this  short,  but  earnest  petition  ; 
"  God  Almighty  give  you  mercy  before 
the  man."  When  Joseph  sees  his  broth- 
er Benjamin,  he  suddenly  prays,  "  God 
be  gracious  unto  thee,  my  son." 

When  the  Egyptians  were  behind  the 
Israelites,  and  the  Red  Sea  before  them, 
and  the  mountains  hemmed  them  in,  and 
the  people  were  repining  and  murmur- 
ing, in  that  great  difficulty,  the  heart  of 
Moses  was  with  his  God ;  and  though 
we  read  of  no  outward  prayer,  yet  God 
says  to  him,  "  Wherefore  criest  thou  unto 
me?  speak  unto  the  children  of  Israel 
that  they  go  forward." 

In  a  similar  great  extremity,  when  the 
people  talked  of  stoning  David,  he  "en- 
couraged himself  in  the  Lord  his  God." 
And  when,  flying  from  his  rebellious  son 
Absalom,  he  was  going  up  to  Mount  Ol- 
ivet, one  told  him  that  Ahithophel,  his 
counsellor,  was  among  the  conspirators, 
David  prayed,  on  the  moment,  as  he  was 
going  up  the  hill,  "  O  Lord,  I  pray  thee, 
turn  the  counsel  of  Ahithophel  into  fool- 
ishness." 

Nehcmiah  is  an  eminent  example  of 
the  same  spirit  of  prayer.  You  may  ob- 
serve it  throughout  his  whole  history. 
The  following  is  an  example.    Being  sor- 


ON  PRAYER. 


169 


rowful  in  the  presence  of  the  king,  and 
having  stated  the  reason,  the  history  goes 
on,  "  The  King  said  nnto  me,  For  what 
dost  thou  request  ?  So  I  prayed  to  the 
God  of  heaven,  and  I  said  unto  the  king, 
send  me  unto  Judah."  He  doubtless 
means  that  he  lifted  up  his  heart  to  God. 
before  he  asked  the  king.  You  may  see 
in  various  places  how  he  thus  brought 
all  his  actions  in  prayer  before  God,  and 
entreated  that  he  would  remember  him 
for  them. 

Our  Lord  Jesus  Christ,  who  left  an 
example  for  us  to  follow,  frequently  thus 
addressed  his  Father.  In  the  midst  of 
the  people,  on  one  occasion,  he  said. 
i:  Father,  save  me  from  this  hour  ;  but 
for  this  cause  came  I  into  the  world. 
Father,  glorify  thy  name."  Again,  on 
the  cross  he  says,  "  My  God,  my  God. 
why  hast  thou  forsaken  me."  And  he 
prayed  there,  not  only  for  himself,  but  in 
the  midst  of  his  sufferings,  beholding 
with  pity  his  savage  murderers,  the  mock- 
ing priests,  and  deriding  people,  his  com- 
passionate heart  breathes  out  itself  in  the 
short  and  fervent  prayer,  11  Father,  for- 
give them,  for  they  know  not  what  they 
do."  O  love,  till  then  unknown  !  How 
should  such  an  example  teach  us  when 
reviled  not  to  revile  again,  but  rather  to 
"  pray  for  them  that  despitefully  use"  us  ! 

The  gracious  answers  vouchsafed  to 
these  prayers  should  encourage  us  to  im- 
itate the  examples  thus  brought  before  us. 
Let  us,  then,  fulfil  our  Lord's  direction, 
"Praying  always,  that  we  may  be  ac- 
counted worthy  to  escape  all  these  things, 
and  to  stand  before  the  Son  of  Man." 

We  do  not  sufficiently  attend  to  the 
growth  of  a  a  devout  spirit.  AVe  are  too 
much  content  with  our  former  attain- 
ments, and  often  even  fall  short  of  them. 
But  let  us  labour  not  only  to  keep  our 
ground,  but  to  make  daily  progress.  The 
Christian's  devotion  should  be  like  the 
flowing  tide,  which  gradually  gaining 
point  after  point,  the  retiring  waves  again 
and  again  returning,  filling  up  all  vacan- 
cies, advancing  and  still  advancing,  at 
length  replenishes,  in  regular  progress, 
the  whole  spaec.  Let  the  spirit  of  devo- 
tion advance  till  it  fill  our  whole  souls. 

Indeed,  the  truly  advanced  Christian 
is  known  by  this  mark,  as  much  as  bv 

22 


any  other.  The  man  after  God's  own 
heart,  is  the  man  of  devotion  ;  one  who 
is  always  in  prayer  ;  who  says  in  the 
morning,  "  when  I  awake  I  am  still  with 
thee  y'  and  in  the  evening,  "  I  will  both 
lay  me  down  in  peace  and  take  my  rest, 
for  thou,  Lord,  only  makest  me  to  dwell 
in  safety."  In  the  midst  of  his  business 
he  is  "fervent  in  spirit,  serving  the  Lord." 
He  can  say,  "  On  thee  do  I  wait  all  the 
day."  "  He,"  says  Law,  M  is  the  devout 
man,  who  considers  God  in  every  thing, 
who  serves  God  in  every  thing,  who 
makes  all  the  parts  of  his  common  life 
parts  of  piety,  by  doing  every  thing  in 
the  name  of  God,  and  under  such  rules 
as  are  conformable  to  his  glory." 

Men  of  this  world,  the  covetous  and 
the  impure,  the  licentious  and  the  gay, 
even  when  outwardly  engaged  in  other 
things,  have  their  minds  full  of  their  par- 
ticular sins.  Let  the  Christian's  heart 
then  be  filled  with  that  great  work  in 
which  he  is  engaged.  As  they  pollute 
all  their  sacred  duties  by  worldly  thoughts, 
so  let  him  consecrate  all  his  common  ac- 
tions, by  the  constant  and  heavenly 
breathings  of  his  soul  unto  God. 

But  how  often  is  nature  in  the  believ- 
er stronger  than  grace  !  Do  not  Chris- 
tians sometimes  pass  a  whole  day  with 
hardly  a  single  devout  aspiration? 

Let  me  mention  particular  seasons 
which  seem  peculiarly  to  call  for  the  ex- 
ercise of  this  habit  of  prayer.  AVhat 
Christian  can  pass  along  the  streets  of  a 
great  city,  and  see  vanity  and  sin  every 
where  manifested,  and  hear,  almost  on 
every  side,  oaths  and  curses,  without 
praying  for  those  whom  he  thus  sees 
sunk  in  sin!  "What  miserable  objects  con- 
tinually pain  his  hear!  !  And  though  in 
many  cases  his  judgment  may  forbid  him 
to  give  any  thing  to  those  who  would  on- 
ly squander  his  bounty  away,  his  piety 
will  yet  incline  him  in  secret  to  pray  for 
them,  while  thus  obliged  to  withhold  his 
alms.  It  was  an  excellent  practice  of  a 
pious  minister,  never  to  hear  an  oatli 
from  ant  one,  without  praying  to  God 
for  the  Offending  individual;  and,  if  com- 
pelled by  bis  judgment  not  to  relieve  a 
bftggai  in  the  street,  still  to  lift  Dp  his 
heart  in  secret  prayer  for  a  blessing  on 
his  soul. 


170 


ON  PRAYER. 


In  conversing  with  others  on  religious 
subjects,  in  going  to  the  poor  and  afflic- 
ted, in  waiting  for  others,  in  going  from 
one  place  to  another,  in  visiting  your 
own  friends,  in  coming  to  the  house  of 
God,  in  hearing  his  word,  in  these,  and 
the  various  other  circumstances  of  our 
lives,  the  heart  of  the  devout  Christian 
will  be  sending  up  many  a  secret  peti- 
tion ;  he  will  be  silently  wrestling  with 
God,  and  gaining  that  divine  blessing  on 
all  in  which  he  is  engaged,  which  others 
lose  by  carelessness  and  indifference. 

This  is  the  old  religion  ;  this  is  "  the 
good  way  ;M  these  are  "  the  old  paths." 
Thus  Enoch,  Noah,  Abraham,  and  David 
walked  with  God  ;  and  those  who  "walk" 
thus  now,  "  find  rest  to  their  souls."  In 
inviting  the  reader  to  this  constant  inter- 
course with  God,  we  are  inviting  him  to 
the  highest  privilege — friendship  with  his 
Creator  ;  and  to  his  richest  enjoyment — 
delighting  himself  in  communion  with 
his  Lord. 

Do  you  ask  how  you  are  you  to  ob- 
tain, and  how  you  are  to  keep  alive  this 
spirit  of  prayer?  You  must  seek  it ;  you 
must  cultivate  it.  The  grace  of  God  is 
is  sufficient. 

And  first,  men  need  a  new  relationship 
to  God,  being  by  nature  born  in  sin,  and 
afar  off  from  God,  we  must  first  be  re- 
conciled to  him  by  Jesus  Christ.  "  Can 
two  walk  together,  except  they  be 
agreed  ?"  Lay  hold,  then,  by  faith,  of 
the  great  salvation  provided  in  Christ  for 
guilty  sinners ;  see  its  fulness,  its  free- 
ness ;  accept  the  offered  mercy ;  and 
then,  "  being  justified  by  faith,"  you  will 
"  have  peace  with  God."  One,  when 
unacquainted  with  real  religion,  was 
much  perplexed  as  to  the  meaning  of 
the  expression,  so  often  occurring  in  the 
►Scripture,  of  "  walking  with  God."  But, 
having  at  length  embraced  free  salvation 
by  a  crucified  Saviour,  his  heart  was  con- 
tinually ascending  in  devout  aspirations, 
especially  in  his  walks;  and  then  he  said, 
"  Now  I  know  what  it  is  to  walk  with 
God." 

And  they  also  need  the  continual  aid 
of  the  Holy  Ghost.  Outward  devotion 
may  be  practised  by  the  natural  man. 
The  Mahomedans  are  perpetually  count- 
ing their  beads,  and  saying  many  prayers 


with  their  lips ;  a  work  of  mere  self- 
righteousness,  or  proceeding  from  ignor- 
ance, pride,  or  superstition.  The  Roman 
Catholics  are  not  without  similar  super- 
stitious practises.  And  many  Protes- 
tants have  a  "form  of  godliness,  but  deny 
the  power  thereof."  When  the  Holy 
Ghost  is  given,  then,  and  then  only,  we 
shall  belong  to  that  company,  of  which 
the  Apostle  says,  "  we  are  the  circum- 
cision which  worship  God  in  the  spirit, 
and  rejoice  in  Christ  Jesus,  and  have  no 
confidence  in  the  flesh."  The  Holy 
Spirit  alone  can  enable  us  to  pray  spirit- 
ually and  constantly. 

Thus  reconciled  to  God  by  Christ,  thus 
aided  by  his  Spirit,  yoa  have  the  first 
principles  of  this  habit  of  prayer,  which 
must  be  cultivated  by  continual  watch- 
fulness, determined  resolution,  and  pa- 
tient perseverance. 


CHAPTER  X. 

On  the  Spirit  of  Prayer  for  the  En- 
largement of  the  Kingdom  of  Christ. 

Amid  all  that  sin  and  sorrow  which  the 
Christian  sees  in  the  world,  observes  in 
his  family,  01  feels  in  his  own  heart, 
there  is  one  bright  prospect  on  which  his 
eye  can  dwell  with  unmingled  satisfac- 
tion, in  the  anticipation  of  which  his 
heart  can  exult  with  unbounded  joy  ;  the 
promised  time  when  truth,  and  right- 
eousness, and  peace  shall  universally 
prevail.  That  such  a  time  will  come,  a 
simple-minded  and  humble  reader  of  the 
Scriptures  can  have  no  doubt.  Such 
passages  as  the  following  plainly  point 
out  an  extension  of  the  Gospel  which  has 
never  yet  taken  place. 

"  All  the  ends  of  the  earth  shall  re- 
member, and  turn  unto  the  Lord,  and  all 
the  kindreds  of  the  nations  shall  worship 
before  thee."  "  All  kings  shall  fall  down 
before  him  ;  all  nations  shall  serve  him." 
"  All  nations  whom  thou  hast  made  shall 
come  and  worship  before  thee,  and  shall 
glorify  thy  name."  The  earth  shall  be 
full  of  the  knowledge  of  the  Lord,  as  the 
waters  cover  the  sea."  "Blindness  in 
part  is  happened  to  Israel,  until  the  ful- 


6 


ON  PRAYER. 


ness  of  the  Gentiles  be  come  in.  And 
so  all  Israel  shall  be  saved."  "The 
kingdoms  of  this  world  are  become  the 
kingdoms  of  our  God  and  of  his  Christ ; 
and  he  shall  reign  forever." 

Observe  the  fulness  of  each  of  these 
expressions.  Surely  they  foretell  the 
universal  spread  of  Christianity.  To 
deny  this,  would,  as  Edwards  has  ob- 
served, be  in  effect  to  say,  that  it  would 
have  been  impossible  for  God,  if  he  had 
desired  it,  plainly  to  have  foretold  any 
thing  that  should  absolutely  have  extend- 
ed to  all  the  nations  of  the  earth.  To 
suppose  that  these  are  merely  high- 
wrought  figures,  and  that  events  answer- 
able to  them  are  not  likely  to  take  place, 
is  little  short  of  supposing  an  intention 
to  mislead  others. 

We  may,  then,  rejoice  in  the  delight- 
ful prospect  which  the  Bible  thus  opens 
before  us.  But  these  promises  involve  a 
duty,  as  well  as  convey  a  cheering  pros- 
pect ;  the  duty  of  exerting  ourselves  to 
promote  the  coming  of  this  kingdom. 
Among  other  means  of  doing  so,  the 
duty  of  prayer  is  of  the  first  importance. 
This  subject  is  so  little  noticed  in  gen- 
eral, and  yet  forms  so  large  a  part  of 
that  prayer  which  our  Lord  teaches  his 
disciples  daily  to  use,  that  though  it  has 
already  been  in  some  measure  anticipated, 
when  stating  the  subject  of  Intercession 
in  the  chapter  on  Private  Prayer,  it  justly 
calls  for  distinct  consideration. 

While  it  is  clear  from  various  prom- 
ises, that  the  kingdom  of  Christ  shall 
universally  prevail,  it  is  no  less  manifest 
that  there  are  difficulties  which  only  a 
Divine  Power  can  overcome. 

There  arc  many  opposing  powers  of  a 
nature  that  no  arm  of  flesh  can  subdue. 
Man  may  contend  with  man,  with  some 
hope  of  success;  but  in  contending 
"with  principalities  and  powers,  with 
the  rulers  of  the  darkness  of  this  world, 
and  with  spiritual  wickedness  in  high 
places,"  we  want  divine  aid.  We  must 
pray  with  the  prophet,  "  Awake,  awake, 
put  on  Strength,  0  arm  of  the  Lord."* 
How  can  Satan  be  dethroned  from  his 
palace,  the  heart  of  man,  "  till  a  stronger 
than  he  shall  come  upon  him,  ami  over 
come  him  !" 

All  men's  natural  inclinations  and  eor- 


171 

rupt  opinions  also  oppose  the  leception 
of  the  Gospel.  Nothing  is  more  absurd 
to  him  who  knows  not  the  Bible,  and  the 
power  of  God,  than  to  imagine  that  the 
blinded  Hindoo,  enchained  in  his  caste ; 
the  acute  and  licentious  Mahomedan,  rev- 
erencing his  false  prophet ;  the  savage 
and  degraded  African,  and  the  barbarous 
New  Zealander,  should  give  up  their  va- 
rious notions,  and  embrace  the  pure,  ho- 
ly, and  humbling  truths  of  the  Gospel  of 
Christ.  The  means  also  by  which  this 
change  is  to  be  effected,  appears  to  man 
utterly  inefficient.  The  preaching  of  the 
cross  of  Christ  is  still  "  unto  the  Jews  a 
stumbling  block,  and  unto  the  Greeks 
foolishness;"  and  it  is  evident,  to  make 
these  means  effectual,  we  must  look  for 
"  the  power  of  God,  and  the  wisdom  of 
God."  No  arm  of  flesh  can  help  us  here : 
"  Not  by  might,  nor  by  power,  but  my 
Spirit,  saith  the  Lord  of  Hosts." 

Many  of  the  great  promises  of  Scrip- 
ture relative  to  that  happy  period  of 
which  we  have  been  speaking,  seem  to 
call  for  the  spirit  of  prayer. 

Observe  the  determination  of  the  Sa- 
viour and  his  Church — "  For  Zion's  sake 
I  will  not  hold  my  peace,  and  for  Jeru- 
salem's sake  I  will  not  resf,  until  the 
righteousness  thereof  go  forth  as  bright- 
ness, and  the  salvation  thereof  as  a  lamp 
that  burnetii.  And  the  Gentiles  shall 
see  thy  righteousness,  and  all  kings  thy 
glory  :"  and  then  notice  how  this  deter- 
mined zeal  in  seeking  to  promote  the 
light  and  glory  of  the  Church  is  approved 
and  required ;  "  Ye  that  make  mention 
of  the  Lord,  keep  not  silence  ;  and  give 
him  no  rest  till  lie  establish,  and  till  he 
make  Jerusalem  a  praise  in  the  earth." 

The  intercession  of  our  Lord  Jesus 
Christ  in,  ht'itvi  ///is  much  on  this  sub- 
ject. It  is  one  part  of  his  prayer,  "  that 
the  world  may  believe  that  thou  hast 
sent  inc.'1  And  he  so  earnestly  desires 
the  salvation  of  man,  that  it  is  called 
"  the  travail  of  his  bouL"  In  the  second 
Psalm,  the  rather  is  described  as  address- 
ing the  Son  thus:  ik  Ask  of  me,  and  1 
will  give  thee  the  heathen  Cor  thine  in- 
heritance, and  the  uttermost  parts  of  the 
earth  for  thy  possession."  Doubtless  the 
Sou  has  fulfilled  this,  as  he  has  I'ullilled 
every  other  part  of  his  blessed  office  as 


172 


ON  PRAYER. 


an  Intercessor.  Hence  we  have  more  en- 
couragement from  his  intercession  to 
pray  for  the  conversion  of  the  heathen, 
than  for  almost  any  other  object.  We 
are  sure  that  the  Son  of  God  intercedes 
for  us  in  this  particular  thing,  and  offers 
up  our  prayer.  And  as  our  Lord  thus 
intercedes  himself  for  the  enlargement  of 
his  kingdom,  so  his  word  is  full  of  direc- 
tions and  examples  to  encourage  us  to  do 
the  same. 

Observe  the  directions  to  pray. — Our 
Lord  seeing  the  harvest  to  be  great,  and 
the  labourers  few,  instructed  his  disciples 
to  use  this  means  of  obtaining  them  5 — 
"  Pray  ye,  therefore,  the  Lord  of  the  har- 
vest, that  he  would  send  forth  labourers 
into  the  harvest."  One  half  of  the  prayer 
which  he  has  taught  us  daily  to  use,  re- 
lates to  this  :  "  Hallowed  be  thy  name, 
thy  kingdom  come,  thy  will  be  done  in 
earth  as  it  is  in  heaven."  Doubtless 
when  "  all  the  ends  of  the  world  shall 
remember  and  turn  unto  the  Lord,  and 
all  the  kindreds  of  the  nations  shall  wor- 
ship before  him,"  those  petitions  in  the 
Lord's  prayer,  with  its  simple,  but  sub- 
lime and  magnificent  conclusion,  u  Thine 
is  the  kingdom,  and  the  power,  and  the 
glory,  for  ever  and  ever,"  will  receive 
a  more  manifest  accomplishment  than 
ever  they  have  yet  done.  We  are  told 
in  Isa.  xlv,  11,  "  Thus  saith  the  Lord,  the 
Holy  One  of  Israel,  and  his  Maker,  Ask 
of  me  things  to  come,  concerning  my 
sons,  and  concerning  the  work  of  my 
hands  command  ye  me."  St.  Paul  thus 
earnestly  presses  this  duty  :  "  I  exhort, 
therefore,  that  first  of  all,"  (as  a  matter 
of  chief  importance,)  supplications,  pray- 
ers, intercessions,  and  giving  of  thanks, 
be  made  for  all  men  :"  and  he  afterwards 
adds,  "  for  this  is  good  and  acceptable  in 
the  sight  of  God,  our  Saviour,  who  will 
have  all  men  to  be  saved,  and  come  to 
the  knowledge  of  the  truth  :"  and  again 
he  says,  "  Brethren  pray  for  us,  that  the 
word  of  the  Lord  may  have  free  course 
and  be  glorified,  as  it  is  with  you." 

Observe  the  prophecies  respecting  this 
spirit  of  prayer.  "  It  shall  yet  come  to 
pass,  that  there  shall  come  people,  and  the 
inhabitants  of  many  cities:  and  the  inhab- 
itant! of  one  city  shall  go  unto  another, 
Haying,  Let  us  go  speedily  to  pray  before 


the  Lord,  and  to  seek  the  Lord  of  Hosts. 
I  will  go  also.  Yea,  many  people  and 
strong  nations  shall  come  to  seek  the 
Lord  of  Hosts  in  Jerusalem,  and  to  pray 
before  the  Lord." 

We  have  also  examples  to  encourage  us 
thus  to  pray.  David  prays,  "  Have  respect 
unto  the  covenant,  for  the  dark  places  of 
the  earth  are  full  of  the  habitations  of 
cruelty."  "  Peace  be  within  thy  walls, 
and  plenteousness  within  thy  palaces." 
Esther,  when  the  peculiar  people  of  God 
were  on  the  point  of  destruction,  sends 
to  all  the  Jews  to  fast  and  pray  with  her 
and  her  maidens,  and  their  united  prayers 
are  heard.  Daniel's  prayer  for  the 
Church,  when  in  captivity,  is  well  wor- 
thy of  imitation.  Dan.  ix,  2,  16,  17. 
It  is  probable,  that  on  the  very  evening 
of  the  day  on  which  our  Lord  directed 
his  disciples  to  pray  for  more  labourers, 
he  himself  went  into  a  mountain,  and 
continued  all  night  in  prayer  to  God  ; 
and  after  thus  praying  all  night,  on  the 
following  morning  he  chose  his  twelve 
Apostles;  Matt,  ix,  36—38;  x,  1 — 5; 
compared  with  Luke  vi.  12—16.  The 
Apostles,  after  his  ascension,  "  all  con- 
tinued with  one  accord  in  prayer  and 
supplication  :"  and  at  length  on  the  day 
of  Pentecost,  the  Holy  Ghost  was  given,. 
— "  The  Lord  gave  the  word,  and  great 
was  the  company  of  those  that  published 
it."  The  Church  of  Antioch  "  fasted  and 
prayed,"  and  then  sent  forth  Barnabas 
and  Saul  on  that  great  mission  to  the 
Gentiles,  the  benefits  of  which  ultimate- 
ly reached  even  to  England.    Acts  xiii,  3. 

And  to  come  to  more  modern  times. 
We  find  that  holy  men  have  ever,  as 
they  have  more  advanced  in  religion, 
felt  more  for  the  perishing  slate  of  man- 
kind. Baxter  thus  expresses  himself  in 
some  reflections  at  the  close  of  his  lif  : 
"  My  soul  is  much  more  afflicted  with 
the  thoughts  of  this  miserable  world,  and 
more  drawn  out  in  a  desire  for  its  con- 
version than  heretofore.  I  was  wont  to 
look  little  further  than  England  in  my 
prayers ;  but  now  I  better  understand 
the  case  of  mankind  and  the  method  of 
the  Lord's  prayer.  No  part  of  my  prayer 
is  so  deeply  serious,  as  that  for  the  con- 
version of  the  infidel  and  ungodly  world." 
It  is  worth  while  reading  the  life  of  the 


ON  PRAYER. 


173 


Missionary  Brainerd,  only  to  observe  the  , 
constant  ardour  of  his  soul,  in  praying, 
for  the  coming  of  Christ's  kingdom. 

A  blessing  has  ever  attended  this  mode 
of  seeking-  the  welfare  of  the  Church. 
"The  cry  of  Israel  in  Egypt  came  upj 
unto  God  by  reason  of  their  bondage; 
and  God  heard  their  groanings,"  and  he  j 
sent  them  a  deliverer.  Daniel's  prayer,! 
(ch.  ix,)  was  attended  with  an  immediate 
answer.  Who  would  have  supposed  that 
in  the  state  in  which  Judea  and  the 
world  were,  when  our  Lord  was  cruci- 
fied, that  in  so  short  a  time  such  preach- 
ers should  be  raised  up  from  the  self- 
righteous  or  worldly  Jews,  or  the  be- 
nighted Gentiles,  as  should  carry  the 
Gospel  into  all  the  known  nations  of  the 
earth,  and  almost  convert  the  world. 
They  prayed,  and  great  was  found  to  be 
the  efficacy  of  prayer.  In  fact,  every 
period  of  the  revival  of  leligion  has  been 
distinguished  by  the  previous  spirit  of 
prayer.  All  the  great  Societies  that  have 
been  raised  in  present  times,  and  that  fill 
and  adorn  our  country,  have  been  raised 
in  prayer ;  and  the  way  to  obtain  for 
them  that  full  benefit  to  mankind,  of 
which,  under  the  blessing  of  God,  they 
seem  capable,  is,  for  those  who  support 
them  to  give  them  also  their  continual 
prayers.  St.  Paul  urges  a  striking  rea- 
son why  Christians  should  thus  pray  : 
"  Ye  also  helping  together  by  prayer  for 
us,  that  for  the  gift  bestowed  upon  us  by 
means  of  many  persons,  thanks  may  be 
given  by  many  on  our  behalf;"  that 
thus,  as  he  expresses  it  elsewhere,  "  the 
abundant  grace  might,  through  the  thanks- 
giving of  many,  redound  to  the  glory  of 
God.1' 

The  importance  of  this  will  be  more 
seen,  when  it  is  remembered,  that  the  en- 
largement and  building  up  of  the  *pir- 
it ual  Church  is  entirely  the  work  of 
Uod.  Who  can  accomplish  all  the  prom- 
ises on  this  subject?  Who  can  influence 
the  minds  of  Christians  in  general  to 
P«)mote  their  fulfillment  ?  Who  can 
laise  up,  and  prepare,  and  duly  qualify 
the  labourers?  Who  can  open  their  way 
before  them,  and  prosper  their  undertak- 
ing .'  Who  can  give  the  heathen  eves 
to  see,  ears  to  hear,  and  a  heart  to  feel  ? 


And  when  the  seed  is  sown  in  their  hearts, 
who  must  give  the  increase  ?  In  short, 
through  whose  power  and  mercy  must  "all 
flesh  see  the  salvation  of  God?"  We 
need  not  answer  the  question.  It  must 
be  evident  how  greatly,  in  any  design  to 
promote  the  kingdom  of  Christ,  the  fer- 
vent, general,  continued,  united,  and  per- 
severing prayers  of  all  the  Church  of 
God  are  needed  in  every  step  of  our 
way.  The  effect  to  be  produced  mani- 
fests the  necessity  of  a  divine  power. 
It  is  not  a  mere  instruction  in  a  particu- 
lar system ;  it  is  not  a  mere  change  of 
sentiment ;  but  an  entire  change  of  heart 
and  life  ;  the  fulfilling  of  that  promise, 
"  I  will  create  in  you  a  clean  heart,  and 
renew  a  right  spirit  within  you."  Like 
the  work  of  creation,  it  requires  the  hand 
of  God.  As  it  is  only  His  power  that 
makes  the  seed  sown  in  the  earth  to 
shoot  and  spring  up  ;  so  here,  "  neither 
is  he  that  planteth  any  thing,  neither  is 
he  that  watereth  :  but  God  that  giveth 
the  increase."  And  the  fervency  and 
ardour  of  prayer  is  here  especially  called 
for.  Is  it  not  a  proof  that  the  prayer, 
"  thy  kingdom  come,"  has  been  coldly 
uttered,  when  we  look  abroad  and  see 
the  present  state  of  the  kingdom  of 
Christ  ?  May  we  not  well  suppose  that 
it  would  have  been  very  different  had 
every  Christian  that  used  the  prayer, 
fervently  offered  up  therewith  the  desire 
of  his  heart  to  God  ? 

It  pleases  the  Almighty  generally  to 
work  through  prayer,  as  it  is  prayer  that 
gives  God,  who  is  jealous  of  his  honour, 
all  the  glory.  When  blessings  come  in 
answer  to  prayer,  the  praise  is  more  gen- 
erally ascribed  to  him  to  whom  alone  all 
praise  belongs.  The  time  is  hastening 
on,  when  one  vafet  song  shall  fill  the 
earth  " from  sea  to  sea,  and  from  the 
riffs  to  the  ends  of  the  earth  ;"  when 
-hall  be  heard,  "as  it  were  the  voice  of 
mighty  thunderings,  saying,  Allerojah, 
for  the  Lord  God  Omnipotent  reigneth  ; 
let  qs  be  glad  and  rejoice,  and  give  hon- 
our to  Ilim."  And  doubtless,  when, 
through  the  prayers  of  many,  this  happy 
period  arrives,  the  burden  of  the  BODg 
will  be,  Blessed  be  the  Lord  God,  the 
God  of  Israel,  who  only  doeth  WO&drOl|t 


174 


ON  PRAYER. 


works ;  and  blessed  be  his  glorious  name 
forever  :  and  let  the  whole  earth  be  filled 
with  his  glory,  Amen,  and  amen." 

May  the  reader  lay  these  things  to 
heart,  and  remember  how  small  a  sacri- 
fice the  thing  desired  calls  for.  You  are 
not  here  asked  to  give  your  silver  and 
gold,  or  your  life,  though  these  all  belong 
to  your  Saviour ;  but  the  duty  now 
pointed  out  is  simply  that  of  remember- 
ing a  perishing  world  in  your  prayers  : 
and  in  constantly  and?faithfully  discharg- 
ing it,  you  are  obeying  the  two  great 
commands  of — love  to  God,  and  love  to 
man-  Never,  then,  think  a  prayer  to  be 
at  all  complete,  which  does  not  include 
the  Heathen  world.  Never  be  satisfied 
with  a  prayer,  either  in  your  closet,  in 
your  family,  in  your  walks,  with  your 
relatives  and  friends,  or  in  the  house  of 
God,  in  which  you  have  not  asked  of 
God  something  relating  to  his  ways  be- 
ing "  known  on  earth,"  his  "  saving 
health  among  all  nations."  Pray  for  all 
the  societies  engaged  in  this  work,  either 
at  home  or  abroad  ;  for  all  the  Missiona- 
ries sent  forth  among  the  heathen,  and 
all  preparing  to  go ;  and  for  all  who 
conduct,  or  support  Missionary  efforts. 
As  a  real  Christian,  you  will  be  an  im- 
mense gainer  by  the  enlargement  of  the 
kingdom  of  Christ,  and  the  increase  of 
the  communion  of  saints. 

And  as  this  is  the  duty  of  individuals, 
so  there  seems  a  special  efficacy  in  uni- 
ted prayer.  Much  that  has  been  said  on 
social,  family,  and  public  worship,  ap- 
plies here.  Let  Christian  assemblies,  in 
every  part  of  our  land,  come  frequently 
together  to  pray  for  the  coming  of  Christ's 
kingdom  ;  and  it  would  be  one  of  the 
happiest  signs  of  its  approach. 

Let  love  to  your  Saviour,  benevolence 
towards  man,  your  own  interest  in  this 
promised  and  happy  era,  the  remarkable 
signs  of  the  times,  and  your  plain  and 
positive  duty,  all  combine,  and  influence 
and  excite  you  really  and  often  to  pray, 
"thy  kingdom  come." 


CHAPTER  XI. 

On  Distractions  in  Prayer.* 

When  the  sun  is  above  t*ie  horizon,  all 
the  stars  which  appear  so  plainly,  and  in 
such  number  during  the  night,  are  no 
longer  visible ;  and  though  they  are  real- 
ly still  in  the  heavens,  they  are  lost  in 
the  sun's  brightness.  This  may  illus- 
trate a  difference  often  observable  be- 
twe?n  the  Christian's  stiiving  to  serve 
God  in  all  things,  and  a  worldly  man 
who  is  living  in  habitual  sin.  The  Chris- 
tian condemns  himself  for  unnumbered 
faults.  He  sees  defects  more  numerous 
than  the  stars  of  heaven,  in  every  part 
of  his  conduct.  Even  his  prayers  ap- 
pear full  of  sins ;  he  discovers  in  them 
innumerable  wanderings  of  heart,  and 
perpetual  distractions ;  for  there  is  no 
great  sin  in  his  life,  in  the  blaze  of  which 
all  these  daily  infirmities  are  lost,  as  the 
stars  are  lost  in  the  more  dazzling  light 
of  the  sun.  But  the  man  of  the  world, 
whose  heart  is  unchanged  and  unrenew- 
ed, thinks  that  he  performs  a  meritorious 
service  in  the  outward  worship  of  God, 
and  is  not  troubled,  though  he  never 
feels  one  holy  inclination.  Did  he  but 
watch  his  heart,  and  know  its  true  state, 
he  would  have  to  say,  "  I  was  almost  in 
all  evil,  in  the  midst  of  the  congregation 
and  assembly." 

There  are,  indeed,  many  defects  in 
our  prayers ;  there  is  often  great  cold- 
ness in  our  desires,  much  unbelief  in 
God's  promises,  improper  ends  in  our 
petitions ;  but  one  principal  sin  in  all 
our  devotion  is,  the  wandering  of  the 
heart. 

It  being  of  main  importance  to  the 
right  performance  of  prayer,  "  to  attend 
upon  the  Lord  without  distraction,"  a 
fuller  consideration  of  this  subject  may 


*  Sec  Steele's  "  Antidote  agvtinst  Distractions 
in  Prayer,"  from  whom  the  Author  has  borrow- 
ed several  ideas. 


ON  PRAYER 


175 


be  useful.  Distractions  will  not.  indeed.!  to  the  present  duty.  In  carrying  on  this 
be  entirely  cured  in  this  life:  but  as  a | contest,  he  finds  the  power  of  a  carnal 
man  who  knows  not  how  to  swim,  may  mind  continually  sinking  him  to  the  dust, 
gradually  learn  that  art.  so  as  to  keep  He  repels  idle  and  wandering  thoughts, 
himself  by  degrees  longer  and  longer  he  labours  against  inattention,  and,  per- 
above  water;  so  here  improvements  may  haps,  after  all,  he  has  gained  but  a  tran- 
be  continually  made.  It  is  possible  to  sient  moment  of  devotion,  and  he  returns 
be  more  and  more  freed  from  distractions,  humbled,  abased,  and  depressed,  smiting 
and  more  and  more  to  rise  above  those  j  his  breast,  and  saying,  i:  God  be  merciful 
troublous  waves.  jto  me  a  sinner/5    Nothing  humbles  him 

Observe  the  nature  of  distraction.  It  more  than  the  defects  of  his  prayers, 
is  the  wandering  of  the  heart  from  God.  j  It  is  well  when  we  are  deeply  affected 
Some  indeed  manifest  this  in  public  wor- by  this  wandering  of  the  heart  and 
9hip  by  the  wandering  of  the  eye,  the  mourn  on  account  of  it.  But,  if  the 
irreverence  of  their  outward  behaviour, ! writer  may  judge  from  his  own  experi- 
unnecessary  whispering,  and  salutations ;  ence,  how  often  do  we  insult  and  dishon- 
but  I  would  rather  dwell  on  the  root  of: our  God  by  a  slight  and  perfunctory  ser- 
the  evil — the  wandering  of  the  heart,  vice,  and  yet  retire  from  worship  with 
In  the  midst  of  a  solemn  prayer,  the  (litile  brokenness  of  heart,  and  little  con- 
heart  will  be  dwelling  on  an  earthly  busi-;trition.  How  would  such  conduct  to- 
ness.  or  pursuing  a  vain  pleasure.  It 'wards  an  earthly  superior,  when  reflect- 
will  be  engaged  in  thoughts  of  doing  ed  on  in  sober  moments,  overwhelm  our 
good  on  a  subject  foreign  to  the  prayer  minds  with  shame  and  confusion  of  face  ? 
then  offering  up  with  the  lips,  or  be  led1  To  some,  almost  the  whole  of  their 
aside  to  circumstances  relating  to  the  prayers  is,  at  times,  little  else  but  one 
subject  of  our  prayer.*  (continued  distraction;  they  have  not  a 

There  is  a  contest  often  carrying  on  single  holy  thought  really  offered  up  to 
in  the  Christian's  breast  during  worship,  i  God  in  any  part  of  the  service;  and, 


of  which  the  mere  formalist  is  wholly 
ignorant.  His  end  is  gained,  his  con- 
science is  satisfied,  if  he  has  appeared  in 
the  house  of  God,  or  if  he  has  repeated 


alas  !  if  the  thoughts  of  most  Christians 
during  their  worship  were  expressed  with 
their  prayers,  what  strange  petitions 
would  be  found  to  be  offered  up  to  G  od  ! 


his  prayers — he  thinks  this  a  meritorious ;  An  old  writer  justly  observes,  'l  think  ing 
service,  and  is  well  pleased  with  himself,  j  is  the  mind's  speaking,  and  the  Heart- 
Not  so  the  watchful  Christian.  It  is  his  searcher  can,  and  does  more  easily  take 
continual  internal  struggle  to  worship  notice  when  the  mind  thinks  imperti- 
God  in  spirit  and  in  truth.  He  knows  'nently,  than  we  can  observe  when  the 
the  task  of  raising  an  earthly  mind  to  tongue  speaks  so."  There  are  but  few 
heavenly  things.     He  strives  not  only  that  make  a  real  business  of  prayer. 


against  worldly  thoushts,  but  also  against 
good  thoughts  which  often  come  thus 
unseasonably  to  hinder  him  in  attending 


*  A  converted  female  amonsr  the  liberated  Ne- 
gToes  in  Sierra  Leone  describes  this  very  ex- 
inly.  She  said,  "Wicked  thing"  trouble 
me  much  ;  me  want  to  do  good,  but  my  wicked 
heart  will  no  let  me.  My  heart  run  away  all 
this  wmk  ;  run  all  about/'  When  asked  what 
she  meant  by  her  heart  running;  all  about,  she 
replied,  *  Suppose  me  pray,  my  heart  run  to  my 
country;  to  Sierra  Leone  ;  all  about;  and  then 
me  ran  t  say  no  more  but  Jesus  Christ  have 
mercy  on  me,  poor  thing !  O  my  bad  heart. 
Me  tink  sometimes  me  have  two  hearts ;  one 
want  to  do  good,  but  the  other  always  want  to 
do  bad.  0  Jem.*,  have  mercy  on  mc  poor  sin- 
ner!"  r 


There  is  great  evil  in  these  distrac- 
tions. The  more  wandering  the  heart 
is,  the  more  wearisome  the  duty  ;  while 
the  nearer  we  come  to  God,  the  more 
warmth,  and  life,  and  comfort  we  enjoy. 
The  work  of  prayer  not  only  ceases 
while  our  hearts  wander,  but  distracted 
"  confessions"  increase  guilt ;  distracted 
"petitions"  only  ask  for  a  denial  ;  and 
distracted  M  praises"  tend  to  stop  the  cur- 
rent of  merry.  We  make  light  of  dis- 
tractions on  account  of  their  common- 
ness; but  God  greatly  condemns  them. 
A  curse  is  pronounced  on  those  who  do 
"  the  work  of  the  Lord  deceitfully,"  or 
negligently.    God  declare*.  ■  I  know  the 


17G  ON  PRAYER. 


things  that  come  into  your  heart,  every 
one  of  them."  Sins  in  public  worship 
must  be  peculiarly  offensive  to  the  holy 
God.  Solomon  says,  with  marked  em- 
phasis, "  I  saw  the  place  of  righteous- 
ness, that  iniquity  was  there." 

It  is  an  awful  character  described  by 
David,  "  There  is  no  faithfulness  in  their 
mouth,  their  inward  part  is  very  wicked- 
ness, their  throat  is  an  open  sepulchre, 
they  flatter  with  their  tongue."  Observe, 
loo,  how  this  sin  agrees  to  Ezekiel's  de- 
scription :  "  They  come  unto  thee  as  the 
people  cometh,  and  the}r  sit  before  thee 
as  my  people — for  with  their  mouth  they 
show  much  love,  but  their  heart  goeth 
after  covetousness." 

God  has  ever  shown  himself  to  be 
jealous  respecting  those  things  which 
concern  his  immediate  worship.  Thus 
we  find  Nadab  and  Abihu  punished  with 
deavth  for  offering  strange  fire  before  the 
Lord.  Lev.  x,  1,  2.  We  read  that  Uz- 
ziah  Was  smitten  with  death  for  touching 
the  Ark  of  God.  2  Sam.  vi,  6.  The 
directions  respecting  his  worship  under 
the  ^'osaic  dispensation  were  very  minute 
and  particular,  which,  among  other 
things,  may  teach  us  the  need  of  great 
attention  in  our  approaches  to  God,  and 
the  i regard  w^hich  God  pays  to  all  our 
worjship.  Indeed,  as  one  observes,  "  it 
is  evidently  a  gross  insult  to  the  glorious 
G  od,  when  praying  to  him,  to  quit  him 
'in  the  midst  of  our  prayers,  as  if  we 
were  conversing  with  an  inferior,  and  to 
make  vain  excursions  on  every  side." 

Another  thing  which  should  teacfli  us 
the  sinfulness  of  distraction  is,  they  bear 
the  stamp  of  hypocrisy.  It  was  the  re- 
proach of  the  ancient  Church.  "Ephraim 
compasseth  me  about  with  lies."  Is  not 
this  a  true  description  of  much  of  the 
worship  of  Christians?  You  would  not 
like  that  any  fellow  Christian  should 
know  what  was  passing  in  your  heart 
during  your  prayers  ;  but  is  it  not  a 
small  matter  to  be  judged  of  man's  judg- 
ment? u  He  that  judgeth  me  is  the  Lord." 

Alas !  when  we  look  back  on  the  dis- 
tractions of  our  prayers  (and  the  writer 
continually  and  deeply  feels  in  his  own 
prayers  the  prevalence  of  that  evil  Which 
he  has  been  describing,)  have  we  not 
reason  to  fear  that  very  few  ever  really 


pray  ?  are  we  not  compelled  to  acknowl- 
edge, how  seldom  they  that  pray  oftenest, 
do  pray  ;  and  what  short  prayers  the  best 
make,  many  words,  perhaps,  and  but  very 
little  prayer  ?  These  things  should  lead 
us  more  to  value  the  doctrines  of  free 
justification  through  the  blood  of  Christ ; 
more  deeply  to  prize,  and  more  earnestly 
to  ask  for  the  aid  of  the  Holy  Spirit  j 
more  to  depend  on  the  Saviour's  inter- 
cession ;  and  more  to  long  to  be  in  that 
blessed  kingdom  where  we  shall  serve 
our  God  without  weariness  or  wandering. 

Sojne  hints  that  may,  by  the  help  of 
God,  assist  you  to  avoid  distractions 
will  now  be  mentioned. 

There  may  be  an  infirmity  arising 
from  the  state  of  bodily  health,  or  con- 
stitution, and  the  like,  of  which  timid 
and  anxious  Christians,  who  are  most  apt 
to  be  troubled  by  their  wanderings  in 
prayer,  should  not  lose  sight  in  judging 
of  themselves.  Preston  observes,  "  one 
may  aim  at  a  mark  and  do  his  best,  and 
yet  be  hindered  either  by  the  palsy  in  his 
arm,  or  by  one  who  jogs  him  when  about 
it."  But  the  general  cause  of  our  dis- 
tractions is  the  power  of  Satan,  and  the 
remaining  strength  of  corrupt  nature. 
Though  the  Christian  is  born  again  of 
God.  he  has  two  contending  parties  with- 
in— "  the  old  man,"  and  "the  new  man;" 
and  distractions  mainly  arise  from  the 
weakness  of  grace,  the  strength  of  sin, 
the  temptations  of  Satan. 

Remember,  first  of  all,  your  entire  de- 
pendence on  God.  Know  your  own 
weakness.  "  We  are  not  sufficient  of 
ourselves  to  think  any  thing  as  of  our- 
selves ;"  but  while  you  see  this,  know 
your  Saviour's  strength,  that  his  "grace 
is  sufficient  for  you  ;''  and  these  things 
being  duly  impressed  on  your  mind,  in 
his  strength  seek  to  overcome  this  evil. 
For  farther  directions  as  to  the  assistance 
which  you  may  have  from  God,  I  refer 
you  to  the  chapter  on  the  assistance  of 
the  Holy  Spirit. 

Send  up  fervent  petitions  for  Divine 
assistance,  especially  when  you  first  find 
that  your  heart  is  wandering.*    This  is 

♦"Cry  unto  God,  « Lord  wilt  thou  suffer  thy 
slave  to  ahusc  thy  child,  before  thy  face,  while 
he  is  on  his  knees  fur  a  blessing V" 

Harrison. 


ON  PRAYER. 


an  effectual  help.  It  engages  the  power 
of  God  against  the  power  of  Satan  and 
sin.  The  Psalms  are  full  of  suitable  ex- 
pressions that  may  be  used  with  advan- 
tage. "  My  soul  cleaveth  to  the  dust, 
quicken  thou  me  according  to  thy  word. 
Create  in  me  a  clean  heart,  0  God,  re- 
new a  right  spirit  within  me.  Cast  me 
not  away  from  thy  presence,  and  take 
not  thy  Holy  Spirit  from  me."  Thus 
contend  against  your  spiritual  enemies, 
and  you  must  overcome  them. 

Determine  to  strive  against  wander- 
ings. "  Resist  the  devil,  and  he  will  flee 
from  you."  Are  you  not  in  general 
going  carelessly  to  the  worship  of  God, 
as  a  matter  of  habit  and  custom,  without 
much  thought  of  engaging  your  heart  to 
approach  unto  him?  This  seems  to  be  a 
too  general  case  from  the  enquiry.  "Who 
is  this  that  hath  engaged  his  heart  to  ap- 
proach unto  me  saith  the  Lord  ?"  The 
heart  must  be  engaged  to  serve  God. 
We  should  resolve  with  Jeremiah,  "  Let 
us  lift  up  our  hearts  with  our  hands,  unto 
God  in  the  heavens."  Before  you  enter 
on  this  holy  duty,  pause  and  pray  with 
David,  "  Unite  my  heart  to  fear  thy 
name ;"  as  if  he  had  said,  "  I  find  my 
heart  divided,  and  my  thoughts  dissi- 
pated ;  gather  in  all  my  wandering  affec- 
tions ;  may  they  be  fixed  on  one  great 
object ;  may  they  all  be  united  in  this 
single  act  that  is  before  me :" 

"  That  all  my  powers  with  all  their  mifrht, 
"  In  thy  sole  glory  may  unite."  Kenn. 

Seek  to  gain  a  spiritual  mind.  ■  To 
be  spiritually-minded  is  life  and  peace." 
We  are  only  cutting  off  a  leaf  or  a  twig 
from  this  evil  tree,  while  we  take  away 
a  particular  distraction.  "  O  Jerusalem, 
wash  thine  heart  from  wickedness,  that 
thou  mayest  be  saved  !  How  long  shall 
thy  vain  thoughts  lodge  within  thee?" 
Till  the  heart  be  washed  from  sin,  by 
the  blood  of  Jesus,  and  by  the  grace  of 
his  Spirit,  vain  thoughts  will  be  sure  to 
lodge,  or  take  up  an  abode  in  you,  and 
to  mingle  with  all  you  do.  The  heaven- 
ly-minded Christian,  whose  heart  is  con- 
tinually with  God,  finds  it  comparatively 
easy  to  keep  it  more  closely  fixed  on 
him  in  the  particular  act  of  prayer.  Hut 
if  you  are  under  the  full  influence  of  the 

23 


177 

carnal  mind,  it  is  utterly  impossible  that 
you  can  offer  spiritual  worship.  "  You 
must  be  born  again."  Such  want  an 
entire  new  heart.  When  they  gain  that, 
they  may  the  better  hope  to  attend  upon 
the  Lord  without  distraction.  "  Be  thou 
in  the  fear  of  the  Lord  all  the  day  long," 
and  then  there  will  not  be  the  difficulty 
which  you  find  in  fixing  your  thoughts, 
and  staying  your  mind  on  God,  during 
the  act  of  prayer.* 

Men  of  the  world  are  not  distracted 
about  their  worldly  business,  but  will 
pursue  it  with  all  fixedness  and  intention 
of  mind,  hour  after  hour,  day  after  day, 
and  year  after  year.  They  have  an 
earthly  mind,  and  love  earthly  things. 
Seek  you  to  have  a  spiritual  mind,  and 
then  you  will  thus  pursue  spiritual  things. 
All  the  lines  of  your  affection  should 
unite  here ;  all  the  radii  of  the  circle 
should  meet  in  this  centre — in  a  fixed- 
ness of  heart  on  God  in  his  "worship. 

The  circumstances  of  our  prayers 
often  lead  our  minds  from  God.  Wre 
have  to  think  of  our  sins,  and  their  cir- 
cumstances, when  we  confess  them,  and 
of  our  wants  when  we  pray  for  what  we 
need,  and  of  our  mercies  when  we  thank 
God  for  them,  and  of  our  friends  when 
we  intercede  for  them ;  but  if  the  mind 
were  in  a  spiritual  state,  these  things 
would  rather  be  the  means  of  drawing 
our  hearts  nearer  to  God,  than  of  draw- 
ing them  from  him.  Our  thoughts  should 
not  so  run  out  on  the  particulars  of  wor- 
ship, as  to  forget  the  presence  of  Him 
whom  we  worship. 

Persevere  in  Prai/er,  notwithstanding 
distractions.  In  the  path  of  duty,  every 
obstacle  gives  way  to  the  faith,  of  the 
Christian.  When  the  Israelites  were 
come  to  the  Red  Kca,  and  to  the  waters 
of  Jordan,  they  were  directed  to  go  for- 
ward. It  might  have  been  objected,  If 
we  go  forward,  shall  we  not  be  drowned? 
But  still  their  duty  was  to  go  forward  ; 
and  so  shall  we  go  in  the  path  of  a  plain 
command,  leaving  to  our  God  the  remov- 
al of  all  obstacles.  The  reluctance  and 
the  discouragement  of  prayer  will  be 
overcome  in  the  performance  of  the  duty. 


*  Sec  Owen's  Grace  and  Duty  of  being-  spirit- 
ually minded. 


178 


ON  PRAYER. 


When  their  heart  is  in  this  distracted 
frame,  in  private  prayer,  by  giving  more 
time  to  the  duty,  and  dwelling  on  the 
petitions  till  you  are  able  to  attend  to 
what  you  say,  you  will  often  be  enabled 
to  overcome  your  difficu lties.  "  Patience 
is  a  grace  as  necessary  sometimes  in  de- 
votion, as  in  afflictions ;  and  the  want  of 
patience  does  as  often  make  our  devo- 
tions defective  as  the  want  of  recollec- 
tion." 

The  difficulty  of  praying  without  dis- 
traction, and  the  fact  that  distractions  do 
mingle  with  our  holiest  services,  should 
inculcate  many  practical  lessons ;  such 
as  humility,  brokenness  of  spirit,  and,  as 
has  been  already  noticed,  entire  depend  - 
ence on  Christ  for  righteousness  and 
strength,  breathings  after  the  influence  of 
the  Spirit,  and  a  longing  to  be  in  heaven, 
where  all  our  services  will  be  pure  and 
holy.  That  prayer  is  not  lost  which 
produces  any  of  these  effects.  Nay,  if  a 
distracted  prayer  do  but  deeply  humble 
us,  it  may  be  one  of  our  most  profitable 
prayers. 

And  when  our  distractions  are  lament- 
ed, and  our  desire  after  spiritual  blessings 
unfeigned,  it  may  encourage  us  to  re- 
member that  we  pray  to  a  Father.  A 
little  child  often  finds  a  difficulty  in  ex- 
pressing its  wants  to  an  earthly  father  j 
yet  he,  being  desirous  to  meet  the  wishes 
of  the  child,  will  be  ingenious,  and-  pa- 
tient, to  discover  and  supply  those  wish- 
es :  so  shall  our  "  heavenly  Father  give 
good  things  to  them  that  ask  him." 

Our  incapacity,  indeed,  is  not  physi- 
cal, but  moral ;  yet  God,  notwithstanding 
these  many  sins,  considers  those  who 
trust  in  his  Son  as  children,  and  pities 
them,  and  spares  them,  "  as  a  man  spar- 
eth  his  son." 


CHAPTER  XII. 

On  Devotional  Feelings,  merely. 

There  are  a  number  of  persons  whom 
we  have  no  reason  to  believe  to  be  under 
the  influence  of  real  religion  ;  their  tem- 
pers are  frequently  unsubdued  and  irrita- 
ble ;  their  affections,  in  the  main,  are 


worldly ;  and  their  pride  of  heart  is  evi- 
dent ;  that  yet  express  themselves  in  a 
devout  way,  and  talk  as  if  they  found 
pleasure  in  devotion.  The  beauties  of 
creation,  the  charms  of  nature,  the  fan- 
cied pictures  which  they  draw  of  the 
goodness  of  the  Deity,  fill  their  minds 
with  lively  ideas  of  the  benevolence  of 
the  Creator.  They  love  to  contemplate 
these  things,  and  to  converse  about  them 
in  a  strain  of  devout  admiration  and 
praise.  Deists  and  idolaters  sometimes 
express  themselves  in  this  way;  and  So- 
cinians  often  talk  as  if  their  view  of  re- 
ligion encouraged  real  devotion. 

What  then  are  the  great  defects  of  the 
kind  of  devotion  which  has  been  describ- 
ed ?  It  is  accompanied  by  some  one  or 
other  of  the  following  marks. 

With  respect  to  those  who  profess  to 
have  it,  it  has  little  or  no  influence  on 
the  temper,  which  still  remains  unsanc- 
tified,  either  self-indulgent  or  fretful,  and 
exposed  to  bursts  of  passion.  It  puffs 
up,  and  fosters  pride  of  heart,  and  fills 
the  mind  with  self-conceit  and  self-suffi- 
ciency. It  leads  men  to  court  rather 
than  shun  the  admiration  of  others;  or, 
it  is  often  a  mere  indulgence  of  natural 
imagination,  of  a  pensive  disposition,  of 
taste,  and  the  like.  Pleasurable  sensa- 
tions are  excited  by  the  idea  of  the  dig- 
nity of  such  contemplations,  and  it  is 
supposed  that  they  indicate  a  superior 
state  of  mind  to  the  common  class  of 
persons,  and  this  pleases  and  satisfies  the 
carnal  mind. 

With  respect  to  God,  it  has  no  regard 
to  his  holiness  or  justice;  it  overlooks 
the  Scripture  account  of  his  character, 
and  those  sorrows  and  evils  of  life  which 
visibly  mark  his  hand  and  the  sinfulness 
of  man.  It  greatly,  if  not  totally,  dis- 
regards the  only  mediator  by  whom  we 
may  draw  near  to  God.  tc  No  man  Com- 
eth to  the  Father  but  by  Him." 

And  with  respect  to  others,  there  is 
little  or  no  separation  from  vain  and  sin- 
ful company,  from  worldly  habits,  prac- 
tices, and  maxims  ;  no  fulfilling  of  the 
precept,  "  Come  out  from  among  them, 
and  be  separate,  saith  the  Lord,  and 
touch  not  the  unclean  thing  ;"  and  there- 
fore no  obtaining  of  the  promise,  "and  I 
will  receive  you,  and  I  will  be  a  father 


ON  PRAYER. 


179 


unto  you,  and  ye  shall  be  my  sons  and 
daughters,  saith  the  Lord  Almighty." 

In  the  feelings  to  which  we  allude, 
there  is  no  real  communion  with  God  : 
that  is  ever  humbling  and  purifying. 
Men  of  the  description  which  has  been 
mentioned,  know  nothing  of  the  charac- 
ter of  God  as  "  the  high  and  lofty  one 
that  inhabiteth  eternity,  whose  name  is 
holy ;"  who  says,  "  I  dwell  in  the  high 
and  holy  place,  with  him  also  that  is  of 
a  contrite  and  humble  spirit,  to  revive 
the  spirit  of  the  humble,  and  to  revive 
the  heart  of  the  contrite  ones." 

This  deceptive  appearance  of  devo- 
tion sometimes  arises  from  a  spurious 
sentimentality  ;  from  notions  not  founded 
on  the  word  of  God,  but  on  human  fic- 
tions and  vain  reasonings,  or  foolish  im- 
aginations, assuming  the  character  with- 
out the  Scriptural  reality  of  religion. 
Sometimes  men  of  real  devotion,  (like 
Law  in  his  "Spirit  of  Prayer,")  have  gone 
off  into  that  which  is  mystical  and  unin- 
telligible. Let  us  in  all  things  adhere  to 
the  written  word.  This  sort  of  devotion 
is  not  that  plain,  simple,  home,  and  every 
day  life  religion  which  so  eminently 
marks  the  discourses  of  our  Saviour,  and 
of  his  Apostles.  It  has  its  seat  more  in 
the  imagination  of  a  recluse,  than  in  a 
broken  spirit,  enlightened  and  humbled 
by  Divine  Truth,  and  under  the  teaching 
of  the  Spirit,  brought  to  a  real  knowl- 
edge of  the  excellence  and  glory  of  the 
Divine  Being,  of  our  great  corruption, 
our  inestimably  precious  Redeemer,  our 
entire  dependence  on  his  grace,  and  a 
filial  confidence  in  a  reconciled  Father. 

At  other  times  such  feelings  may  arise 
from  mere  animal  sympathy.  In  a  so- 
cial meeting,  or  in  a  congregation,  both 
he  who  offers  up  the  prayers,  and  they 
who  join  will  be  deeply  affected  and 
moved  by  the  solemnity  of  the  place,  by 
the  number  assembled,  by  the  manifesta- 
tion of  their  feelings,  or  by  the  sacred 
music  which  they  may  hear;  these  things 
naturally  have,  and  ought  to  have,  an 
impressive  effect  on  every  mind  ;  we  do 
not  object  to  this  efTect,  but  to  the  mind's 
resting  satisfied  with  it,  as  the  sum  of 
devotion.    It  is  possible  that  the  whole 


effect  of  such  a  service  may  be  the  mere 
excitement  of  the  animal  frame,  apart 
from  all  those  really  devotional  princi- 
ples which  come  from  above ;  a  mere 
impression  on  the  senses,  quite  distinct 
from  communion  with  God  himself,  and 
all  that  holy  state  of  mind  which  God 
alone  bestows  and  regards. 

That  corrupt  church  which  in  its  de- 
votional exercises,  in  direct  contradiction 
to  the  plain  testimony  of  Scripture,  uses 
a  language  not  understood  by  the  com- 
mon people,  cultivates  much  among  its 
adherents,  by  show,  pomp,  music,  and 
outward  solemnity,  this  mere  impression 
on  the  mind  and  senses  of  the  worship- 
pers. You  may  also  behold  among  them, 
persons  with  the  greatest  appearance  of 
devotion,  satisfying  their  conscience  by 
numerous  repetitions  of  prayers  counted 
by  beads.  Our  Lord  decidedly  condemns 
all  such  worship. 

There  are  those  also  in  the  Protestant 
churches,  whose  whole  aim  seems  to  be, 
merely  to  be  deeply  affected,  while  in 
prayer,  and  who  consider  that  the  being 
much  impressed  and  excited,  is  the  high- 
est degree  of  devotion. 

Let  the  reader,  then,  be  on  his  guard, 
and  not  suppose  that  every  thing  of  a 
contemplative,  or  sensitive,  or  exciting 
nature,  with  a  devotional  cast,  is  real  de- 
votion and  acceptable  to  God. 

Yet  there  is  a  true  devotional  feeling, 
essential  to  our  well-being  and  happiness, 
of  the  greatest  value  and  importance,  and 
producing  the  most  blessed  effects,  a  de- 
votion which  humbles  and  yet  raises, 
which  softens  asperities  of  temper,  and 
yet  makes  the  self-indulgent  self-denying 
and  firm ;  which  changes  the  worldly 
into  the  heavenly  mind  ;  which  height- 
ens every  enjoyment,  mitigates  every 
tiial  and  suffering,  gives  peace  within, 
and  spreads  cheerfulness  and  happiness 
without.  St.  John  describes  it,  when  he 
says,  "  truly  our  fellowship  is  with  the 
Tather  and  with  his  Son  Jesus  Christ." 
The  former  part  of  this  treatise  will  have 
shown  the  re  ader  the  nature  of  this  de- 
votion, and  the  following  directions  are 
added  to  assist  bin  in  attaining  it. 


180 


ON  PRAYER 


CHAPTER  XIII. 

Directions   to  assist  in  attaining  the 
Spirit  of  Prayer. 

The  duty  and  privilege  of  the  various 
kinds  of  prayer  have  now  been  brought 
before  the  reader.  They  should  all  be 
attended  to ;  they  are  each  beautiful,  and 
needful  in  their  season.  A  Christian  will 
not  attend  public  and  neglect  family  wor- 
ship ;  he  will  not  pray  in  his  family,  and 
neglect  his  secret  devotions ;  he  will  not 
pray  statedly  in  secret,  and  neglect  so- 
cial or  habitual  prayer.  Each  will  come 
regularly  in  its  fit  place  and  time,  with- 
out interfering  with  the  other ;  each  not 
hindering,  but  succeeding,  and  mutually 
helping  the  other.  Nor  will  he  count  all 
this  course  of  prayer  burdensome  and 
wearisome.  To  enjoy  the  presence  of 
God  is  his  happiness,  and  therefore  he 
longs  to  live  in  the  continual  practice  of 
prayer.  Your  views  of  devotional  exer- 
cise as  a  task  or  a  privilege,  are  a  test  by 
which  you  may  judge  of  your  progress 
in  religion,  if  not  of  its  reality. 

And  while  there  will,  in  the  advanced 
Christian,  be  a  constant  attention  to  all 
these  kinds  of  prayer,  he  will  especially 
attend  to  the  spirit  in  which  each  is  per- 
formed. It  will  not  be  sufficient  to  sat- 
isfy his  mind  that  he  has  gone  through 
the  mere  act  of  devotion  ;  he  labours  for 
the  inward  feeling  as  well  as  the  outward 
expression.  He  longs  for  the  spirit  of 
prayer,  which  is  not  the  mere  business  of 
this  or  that  hour,  but  the  continual  pant- 
ing and  breathing  of  the  heart  after  God, 
at  all  times. 

Ardent  love  to  God  is,  indeed,  the  true 
spring  of  genuine  prayer.  Where  this 
is,  all  other  graces  will  follow.  "  Love," 
says  one,  "renders  prayer  delightful  to 
ourselves,  and  acceptable  to  our  Maker. 
It  makes  us  willing  to  ask,  and  willing 
to  receive." 

Andrew  Gray  also  observes,  11  The 
spirit  of  prayer  consists  more  in  the 
voice  of  the,  affections,  than  the  voice  of 
words."  He  suggests  the  following  que- 
ries to  detect  the  want  of  the  spirit  of 
prayer — Do  you  know  what  it  is  to  go 
to  prayer  on  an  internal  principle  of  love, 
and  the  grace  of  Christ  constraining  you  ? 


— Do  you  know  what  it  is  by  prayer  to 
attain  greater  conformity  to  God,  and  the 
mortification  of  your  lusts  ?  Do  you 
know  what  it  is  to  distinguish  between 
absence  and  presence?  Do  you  know 
what  it  is  to  sit  down  and  lament  over 
absence  from  Christ,  and  think  this  an 
insupportable  want  ? 

I  have  endeavoured  under  each  kind  of 
prayer,  to  give  such  hints  as  might  assist 
you  in  attaining  this  spiritual  worship  j 
it  may  not  be  useless  to  sum  up  these 
hints  in  a  few  practical  rules  applicable 
to  prayer  in  general.  Only  let  the  reader 
again  remember,  what  we  are  apt  per- 
petually to  forget,  but  what  should  both 
humble,  direct  and  comfort  us,  that  no 
knowledge  of  rules  is  of  itself  sufficient 
to  enable  us  to  pray  ;  it  is  the  Holy  Spir- 
it alone  impressing  the  rule  on-  the  heart, 
that  can  enable  us  rightly  to  worship 
God. 

"  To  maintain  a  devotional  spirit,  two 
things,"  says  Mrs.  More,  "  are  especially 
necessary  :  habitually  to  cultivate  the  dis- 
position, and  habitually  to  avoid  whatev- 
er is  unfavourable  to  it."  We  will  first 
point  out  some  things  which  hinder  your 
attaining  the  spiiit  of  devotion,  and  then 
add  some  directions  which  may  help  you 
to  attain  it. 

Sect.  I. — Rules  relating  to  Hindrances  to 
Prayer. 

1.  Renounce  all  known  sin  and  sensu- 
al indulgence. — The  allowed  practice  of 
any  sin  is  utterly  inconsistent  with  devo- 
tional feelings.  If  you  live  in  habitual 
sin,  or  in  the  indulgence  of  evil  tempers, 
or  if  any  "  corrupt  communication  pro- 
ceed out  of  your  mouth,"  you  cannot  at 
the  same  time  enjoy  communion  with 
God.  1  John  i.  6 ;  iii.  21—23.  His 
Spirit  is  grieved,  and  withdraws  its  influ- 
ence. "  Who  shall  ascend  into  the  hill 
of  the  Lord,  and  who  shall  stand  in  his 
holy  place  ?  He  that  hath  clean  hands 
and  a  pure  heart."  Any  sin  indulged, 
raises  those  fears,  doubts,  disorders,  and 
tumults  in  the  mind  which  make  it  averse 
to,  and  incapable  of,  fervent  affectionate 
prayer.  An  instance  or  two  may  confirm 
this  remark.  St.  Paul  exhorts  us  to  "pray 
every  where,  lifting  up  holy  hands,  with- 
out wrath  or  doubting."    I  am  sure,  if 


ON  PRAYER. 


181 


you  have  any  Christian  experience,  you  i 
know  that  it  is  necessary,  that  "  all  bitter-  t 
ness,  and  wrath,  and  anger,  and  clamour,  \ 
and  evil  speaking,  be  put  away  from  you,  ( 
with  all  malice,"  if  you  would  gain  the  j 
spirit  of  prayer.    An  unforgiving  temper,  1 
also,  not  only  hinders  the  spirit  of  devo-  s 
tion,  but  also  prevents  the  acceptance  of 
your  petitions.    Our  Lord  says,  "  Go  thy  1 
way,  first  be  reconciled  to  thy  brother, 
and  then  come  and  offer  thy  gift."  Bish- 
op Taylor,  in  a  beautiful  figure,  shows 
the  evil  effects  of  anger  as  an  impediment 
to  devotion.    "  Anger  is  a  perfect  aliena- 
tion of  the  mind  from  prayer  directly  i 
contrary  to  that  disposition  which  makes 
our  prayers  acceptable  to  God.    Thus  i 
the  lark,   lising  from  its  bed  of  grass, 
soars  upward,  singing  as  he  rises,  but  the 
poor  bird  is  beaten  back  by  the  sudden 
blast  of  an  eastern  wind,  and  his  motion 
made  irregular  and  inconstant,  descending 
more  at  every  bieath  of  the  tempest,  than 
it  can  recover  by  the  libralion  of  its 
wings,  till  the  little  creature  is  forced  to 
sit  down,  and  pant,  and  slay  till  the  storm 
is  over,  and  then  it  makes  a  more  pros- 
perous flight,  and  rises  still,  and  sings, 
as  if  it  had  learned  music  and  motion 
from  an  angel."    Again  j  immoderate,  or 
unnecessary  indulgence  of  ease,  appetite, 
sleep,  &c.  are  serious  obstacles  to  the  at- 
taining a  devotional  spirit.    The  man  of 
self-denial  will,  like  Daniel,  (ch.  i.  12,) 
be  the  man  of  prayer.     Chap.  vi.  10. 
"  Take  heed  to  yourselves,  lest  at  any 
time  your  hearts  be  overcharged  with 
surfeiting  and  drunkenness,  and  the  cares 
of  this  life,"  is  a  solemn  admonition  of 
the  Lord  before   he    gave  the  charge, 
"  Watch  ye,  therefore,  and  pray  always." 
Our  sins  are  one  great  reason  why  our 
prayers  are  not  oftenci  heard.    "  When 
you  spread  forth  your  hands,  I  will  hide 
mine  eyes  from  you ;  yea,  when  you 
make  many  prayers  I  will  not  hear; 
your  hands  are  full  of  blood."  Remem- 
ber St.  John's  remark:   "If  our  heart 
condemn  us  not,  then  have  we  confidence 
toward  God  ;  and  whatsoever  we  ask  we 
receive  of  him,  because  we  keep  his  com- 
mandments, and  do  those  things  that  are 
pleasing  in  his  sight."    See  farther  pas- 
sages— Vs.  iv,  3  ;    xxvi,  0;    xxxiv,  l.">, 
17;  Prov.  viii,  32  j  James  v,  16  ;  John 


ix,  31.  Yet  remember,  the  meaning  of 
these  passages  is  not  that  we  must  not 
pray  if  we  have  committed  actual  sin  ; 
for  then  none  would  pray:  but  that  we 
are  not  to  go  to  our  prayers  with  the 
love  of  sin,  or  with  a  purpose  to  go  on 
sinning  still.* 

2.  Be  not  conformed  to  the  world. — We 
hope  that  the  happy  day  is  coming  on 
when  "all  the  ends  of  the  earth  shall  re- 
member and  turn  unto  the  Lord,  and  all 
the  kindreds  of  the  nations  shall  worship 
before  him;"  but,  at  present,  who  can  go 
much  into  the  world,  unless  his  duties 
call  him  there,  without  suffering  from  it? 
For  a  Christian  to  enter  into  worldly 
company  and  join  in  vain  amusements, 
is,  as  if  a  man  were  to  put  a  burning 
torch  into  water :  the  flame  of  devotion 
will  be,  must  be  extinguished.  Those 
who  go  into  a  large  manufactory,  filled 
with  people  and  machines,  find  it  difficult, 
when  in  the  midst  of  such  a  scene,  to  con- 
verse with  each  other ;  but  those  who  go 
much  into  the  bustle  of  company,  find  it 
still  more  difficult  to  hold  converse  with 
God.  It  is  only  when  compelled  to  be 
there  in  the  way  of  duty,  and  not  other- 
wise, that  they  may  expect,  that,  as  his 
special  grace  preserved  Daniel  in  the  spirit 
of  prayer,  even  in  Babylon,  so  it  will  pre- 
serve them.  Being  immoderately  engag- 
ed inwrorldly  business,  is  another  hinder- 
ance,  filling  a  man  with  the  cares  of  this 
life.  He  whose  whole  time  is  incessantly 
occupied  in  worldly  affairs,  finds  his  heart 
entirely  distracted,  and  utterly  unfited  for 
holy  and  retired  duties.  The  Apostle 
'  says,  "Be  careful  for  nothing  ;"  and  then 
adds,  "but  in  every  thing,  by  prayer  and 


•  Sir  Matthew  Hale,  in  his  Treatise  on  the 
Knowledge  of  God,  well  r< ■marks — "A  frequent, 
'  solemn,  and  serious  use  of  the  duty  of  prayer 
Interrupts  a  custom  of  sin,  by  decrees  weakens 
the  old  man,  and  will  in  time  make  a  stranuc- 
'  ncss  between  our  lusts  and  our  souls.     And  let 
a  man  be  sure  of  these  tiro  truths :   that  as  he 
that  comes  upon  his  knees  with  a  secret  purpose 
,  to  hold  confederacy  with  any  sin,  he  shall  be  the 
worse,  the  more  hardened,  and  the  more  neg- 
lected by  that  God  winch  searches  the  heart  ; 

•  so  whosoever  he  be  that  comes  to  his  Maker  in 

•  the  inteLri  hy  of  his  heart,  though  .-in  adheres  ns 
close  to  that  heart  of  hie,  as  his  skin  does  to  hid 
flesh,  shall  find  that  employment  w  ill  make  those 

i  lusts  that  were  most  dear  to  him,  by  devices  tj 
I  become  strange  and  loose  to  his  soul." 


18*2 


ON  PRAYER. 


supplication  with  thanksgiving,  let  your 
request  be  made  known  unto  God."  O  be- 
lieve me,  it  is  far  better  to  have  a  small  in- 
come, with  a  quiet  conscience  and  a  devout 
heart,  than  the  largest  income  without 
God's  blessing. 

3.  Resist  the  temptations  of  Satan. — 
There  is  a  powerful  spiritual  adversary 
of  man,  "who  goeth  about  as  a  roaring 
lion,  seeking  whom  he  may  devour." 
Here  is  your  great  enemy.  Other  things 
are  but  his  engines.  His  object  in  other 
things  is  to  keep  you  from,  or  hinder  you 
in  prayer.  "Be  not  ignorant  of  his  de- 
vices." He  will  suggest  that  prayer  is  a 
dull  and  gloomy  service,  or  useless  and 
vain.  If  these  do  not  succeed,  he  will 
suggest  the  putting  off  the  duty  to  anoth- 
er opportunity,  on  account  of  some  other 
employment :  some  favourite  book  to  be 
read,  some  letter  perhaps  to  be  written,  or 
some  other  business  which  he  will  pro- 
pose to  your  mind,  important  perhaps  in 
itself,  but  "not  good  for  this  time."  Con- 
sider every  thing  which  would  tempt  you 
to  neglect  prayer,  in  its  appointed  season, 
whether  it  be  any  of  those  objections 
which  have  been  answered  already,  (see 
p.  107,  &c)  or  the  fear  of  man's  ridicule, 
or  love  of  ease,  or  any  other  cause,  as  a 
mere  temptation,  and  "resist  the  devil, 
and  he  will  flee  from  you."  This  evil 
spirit  will  be  "cast  out  by  prayer  and 
fasting."  Does  he  present  to  you  various 
difficulties?  Remember,  that  nothing  ex- 
cellent is  obtained  without  effort  and  diffi- 
culty. Remember,  men  pursue  human 
schemes  of  great  difficulty,  amidst  every 
opposition  ;  they  go  through  the  most 
arduous  enterprises,  without  any  certainty 
of  success,  or  any  promise  of  Divine  help. 
In  seeking  communion  with  God,  you 
are  sure  to  succeed,  and  have  his  faithful 
promise  that  he  will  help  you.  Will  you 
not  be  condemned  by  the  conduct  of  men 
in  general,  respecting  the  things  of  this 
world,  if  difficulties  should  deter  you  from 
endeavouring  to  obtain  a  good  which,  as 
a  Christian,  you  must  acknowledge  to  be 
the  greatest  and  most  profitable  that  can 
be  gained  in  the  present  life?  Difficulties 
give  way  to  real  efforts.  "Prayer  is  in 
its  nature  a  kind  of  wrestling  and  striving 
for  a  victory,  which  prc-supposes  an  op- 
position."   The  opposition  of  Satan  will 


be  vanquished  by  a  steady  resistance  in 
the  strength  of  your  Saviour. 

4.  Beware  of  a  self-righteous  spirit, 
or  any  thing  like  fancying,  because  you 
have  said  your  prayers,  and  especially,  if 
you  have  prayed  with  more  than  ordinary 
freedom  and  affection,  that  therefore  you 
deserve  any  thing  from  God,  or  are  holy 
and  righteous  in  his  sight.  Such  a  view 
of  yourself,  provokes  God  to  withdraw 
his  Spirit,  and  leaves  you  to  your  own 
natural  barrenness  and  dryness.  Nay, 
if  you  trust  in  your  prayers,  and  put  them 
in  the  place  of  your  Saviour,  they  will  as 
much  ruin  your  immortal  soul,  as  the 
grossest  sins.  This  is  a  very  common 
temptation,  of  which  we  are  all  in  dan- 
ger. Even  the  excellent  Milner  describes 
himself  as  naturally  always  setting  up  for 
himself,  always  aiming  at  independence, 
and  that  it  was  with  the  utmost  difficulty 
he  was  brought  to  feel  what  a  poor,  sinful 
creature  he  was  by  nature.  This  spirit 
of  self-righteousness  manifests  itself  in 
complacency  and  self-satisfaction  when 
any  thing  right  has  been  done,  and  in 
overwhelming  despondency  and  depres- 
sion after  our  sins.  But  we  should  learn 
to  rejoice  in  Christ  alone  when  most  lively 
in  the  way  of  duty,  and  to  trust  in  him 
alone  when  most  low.  Nothing  is  more 
natural  to  us,  than,  when  we  have  been 
greatly  assisted,  and  our  heart  softened, 
and  our  mind  enlarged  in  prayer,  to  flatter 
ourselves,  and  trust  in  our  performance. 
But  as  in  the  flood,  neither  the  tallest 
tree,  nor  the  highest  mountain  saved  any 
of  the  ungodly  world  who  were  shut  out  of 
the  ark,  the  only  refuge  ;  so  Jesus  Christ 
alone  can  save  us.  The  directions  of  the 
pious  Anselm  to  the  sick  man,  are  in 
point  here.  "  See,  then,"  he  says  to  him, 
"  while  life  remains  in  thee,  that  thou  re- 
pose thy  confidence  only  in  the  death  of 
Christ, — trust  in  nothing  else  ;  commit 
thyself  wholly  to  his  death — cover  thy- 
self with  this  alone.  And  if  the  Lord 
will  judge  thee,  say,  'Lord,  I  cast  the 
death  of  our  Lord  Jesus  Christ  between 
myself  and  thy  judgment,  otherwise  I 
will  not  engage  in  judgment  with  thee.' 
And  if  he  shall  say  unto  thee,  '  Thou  art 
a  sinner  P  say,  '  I  place  the  death  of  our 
Lord  Jesus  Christ  between  me  and  my 
sin.'    And  if  he  shall  say,  1  Thou  hast 


ON  PRATER. 


183 


deserved  damnation  V  say, 1  Lord,  I  cast 
the  death  of  our  Lord  Jesus  Christ  be- 
tween me  and  my  evil  deserts,  and  I  offer 
his  merits  for  that  merit  which  I  ought 
to  have  had,  and  have  not.'  "  One  good 
man  said,  "  I  am  more  afraid  of  my  du- 
ties than  of  my  sins,  for  my  duties  make 
me  often  proud,  but  my  sins  make  me  al- 
ways humble."  Though  an  expression 
of  this  kind  may  be  somewhat  unguarded, 
it  may  show  us,  in  a  striking  way,  a 
danger  which  many  Christians  hardly 
even  suspect.  O  rest  not,  then,  in  any 
duties  ;  put  no  confidence  at  all  in  them 
as  grounds  of  salvation  ;  "count  all  things 
but  loss  for  the  excellency  of  the  knowl- 
edge of  Christ,"  and  rest  wholly  on  him. 
Let  prayer  be  the  way  by  which  you 
gain  an  interest  in  him  and  his  salvation, 
and  not  be  a  means  of  keeping  you  from 
a  sole  trust  in  him. 

5.  Guard  against  improper  motives 
and  ends  in  your  prayers. — Sinful  mo- 
tives are  apt  perpetually  to  mingle  with 
and  defile  all  we  do.  Let  not  the  pro- 
curing an  esteem  for  sanctity,  conscien- 
tiousness, and  spirituality,  for  great  parts 
or  gifts,  for  readiness  and  copiousness  of 
invention,  memory,  and  judgment,  be 
your  motives  to  pray.  One  prayer  is 
worth  ten  thousand  fine  thoughts.  Let 
not  your  design  be  to  show  that  you  can 
pray  much,  and  are  well  furnished  with 
matter ;  nor  yet  to  manifest  that  you  are 
good  Church-goers,  never  miss  prayers, 
and  can  pray  with  an  acceptable  or  pleas- 
ing delivery  of  voice.  Let  not  the  vain 
glory  of  praying  long,  and  frequently  in 
every  place,  "as  the  hypocrites  standing 
in  the  synagogues,  and  in  the  corners  of 
the  streets,  that  they  may  be  seen  of 
men,"  whom  our  Lord  reproved,  let  not 
this  be  the  end  for  which  you  pray. 
Rather  pray,  desiring  thereby  to  be  dis- 
posed and  enabled  to  serve  God  and  the 
world,  to  live  profitably  and  comfortably, 
and  to  be  prepared  and  meet  for  immor- 
tal and  everlasting  reward.  And  remem- 
ber, that  the  glory  of  God  should  be  the 
ultimate  end  at  which  you  aim  in  all 
your  prayers.  Our  design  in  asking  any 
thing  from  God  should  be  to  render  it 
again  to  him  :  and  while  we  propose  this 
to  ourselves,  we  are  the  more  likely  to 
obtain  our  requests.     It  has  been  said, 


"Wicked  and  unthankful  men  are  but 
like  vapours  and  exhalations,  drawn  up 
out  of  the  earth,  which  do  but  eclipse  the 
sun  that  raises  them ;  so  it  is  when  God 
raises  up  these  men  by  his  bounty  and 
goodness,  who  by  their  wickedness  and 
ingratitude  stain  and  eclipse  his  glory  in 
the  world.  Whereas  godly  men  are  like 
rivers,  which,  as  they  receive  all  their 
streams  from  the  sea,  so  they  return  all 
again  into  the  sea :  so,  whatever  truly 
devout  persons  receive  from  God,  they 
improve  all  for,  and  return  all  again  unto 
him."  And  therefore  they  may  well 
hope  to  speed,  who  beg  meicies  at  the 
hand  of  God,  that  they  may  return  all 
again  to  his  glory. 

6.  Take  heed  of  spiritual  pride. — Let 
us  remember,  "  God  hath  respect  to  the 
lowly,  but  the  proud  he  knoweth  afar 
off."  One  reason  why  we  do  not  receive 
more  help  from  God,  may  be  this, — Ave 
could  not  have  it  without  danger  to  our 
souls.  It  is  justly  observed,  "  When  the 
heart  is  enlarged  in  prayer,  and  good  ex- 
pressions come  with  great  fluency  from 
the  lips,  how  apt  is  he  that  prays  to  have 
high  conceits  of  himself  and  of  his  per- 
formances !  His  mind  is  prone  to  wander, 
and  think  what  others  think  of  him,  and 
is  sinfully  pleased  in  the  imagination, 
that  they  are  admiring  him.  Such 
thoughts  as  these — How  well  do  I  pray  ! 
How  broken  for  sin  do  1  appear  !  How 
fervent  in  spirit  do  I  seem  !  What  credit 
and  applause  shall  I  get  by  this  per- 
formance !  What  an  excellent  saint  shall 
I  be  accounted  !  Such  thoughts  are  apt 
to  hover  about  an  enlarged  heart :  but  if 
they  are  not  kept  out  with  an  utter  de- 
testation of  them,  the  heart  will  be  dis- 
tracted with  pridp,  how  heavenly  soever 
are  the  expressions  of  the  mouth."*  Fre- 
quently contemplate  the  glorious  perfec- 
tions of  Jehovah.  Those  who  sec  and 
know  most  of  him  are  most  humbled  be- 
fore him.  The  more  we  sec  of  his  glory, 
the  more  we  shall  discover  of  our  own 
insignificance.  It  is  only  in  proportion 
as  we  are  far  from  God  that  we  are 
pleased  with  ourselves.  We  want  more 
Christian  simplicity  and  humility ;  a 
more  entire  sense  of  own  nothingness,  of 


♦Vincent  ou  Distractions. 


181 


ON  PRAYER. 


our  emptiness  of  all  good ;  and  then  we 
should  neither  fancy  ourselves  to  be  any 
thing,  nor  fancy  that  we  are  more  devout 
than  others.  "  If  a  man  thinketh  himself 
to  be  something  when  he  is  nothing,  he 
deceiveth  himself."  A  right  knowledge 
of  the  true  character  of  your  best  prayers, 
will  rather  lead  you  to  the  deepest  hu- 
mility, and  will  incline  you  to  look  more 
simply  for  the  power  of  the  Spirit,  and 
to  the  intercession  of  Christ. 

.7  Neglect  not  the  Holy  Scriptures. 
If  you  disregard  the  word  of  God  when 
he  speaks,  you  cannot  expect  that  he 
should  attend  to  you  when  you  are 
speaking  to  him.  Remember  what  is 
said ;  "  He  that  turneth  away  his  ear 
from  hearing  the  law,  even  his  prayer 
shall  be  abomination.  Or  again  ;  "  Be- 
cause I  have  called  and  ye  refused — ye 
have  set  at  naught  all  my  counsel — they 
shall  call  upon  me,  but  I  will  not  an- 
swer ;  they  shall  seek  me  early,  but  they 
shall  not  find  me."  Is  not  neglect  of  the 
Scriptures  one  great  reason  of  the  Chris- 
tian's barrenness  in  devotion  ?  The  word 
of  God  is  a  rich  mine  of  devotional  feel- 
ing and  expression.  Become,  then,  more 
acquainted  with  it.  They  cannot  be  de- 
vout who  are  ignorant  of  the  state  of 
their  own  souls,  and  of  the  truths  of  the 
Bible.  It  is  not  want  of  ability  to  ex- 
press ourselves,  but  want  of  feeling,  that 
is  the  greatest  difficulty  to  be  overcome : 
and  while  you  are  unacquainted  with 
those  truths  of  the  word  of  God,  which 
would  discover  to  you  your  own  charac- 
ter and  state  ;  while  you  know  not  the 
perfections  of  God,  his  holy  precepts,  and 
his  precious  promises,  and  the  piospects 
which  his  word  sets  before  you  respect- 
ing another  state,  how  can  you  feel  aright 
on  these  subjects?  You  necessarily  want 
the  great  food  of  prayer.  Those  who 
have  but  poor  abilities,  have  often  been 
enabled,  by  knowledge  of  the  Scriptures, 
most  impressively  to  pray  to  God.  Were 
our  minds  more  imbued  with  the  sacred 
truths  of  the  Bible,  we  should  never  be 
in  want  of  matter  for  confession,  petition, 
intercession,  and  praise.  All  its  prohi- 
bitions and  threatcnings  would  give  you 
expressions  of  confession  ;  all  its  pre- 
cepts, of  petition  ;  and  all  its  promises, 
of  thanksgiving.    A  right  knowledge  of 


the  Bible  is  one  of  the  best  helps  of  de- 
votion. It  would  be  well  when  you  read 
that  sacred  book,  to  extract  any  passage 
affecting  your  mind  for  prayer.  Study 
the  Psalms  of  David  in  this  view.  The 
primitive  Christians  used  to  learn  the 
whole  book  by  heart,  and  thus  have 
prayers  ready  for  every  occasion.  Would 
not  this  be  a  profitable  exercise  for  the 
young?  And  the  Bible  is  not  only  useful 
as  furnishing  matter  for  your  prayers, 
but  when  read  in  faith  and  humility,  it  is 
wonderfully  calculated  to  excite  devo- 
tional feelings,  and  to  quicken  our  hearts 
in  calling  on  God.  All  devout  persons 
have,  like  David,  loved  the  law  of  the 
Lord* 

The  hindrances  which  have  been  men- 
tioned may  perhaps  solve  that  which  has 
often  been  a  difficulty  in  the  minds  of 
persons  who  have  seen  no  good  effect 
produced  by  the  prayers  of  some  pro- 
fessors. The  duty  of  prayer  may  be 
discharged  so  erroneously  and  carelessly, 
with  such  a  mixture  of  sin,  and  impure 
motives ;  men's  affections  may  still  be  so 
engaged  in  the  world,  that  there  is  little 
or  no  real  desire  of  heart,  little  or  no 
true  prayer.  When  they  arise  from  their 
knees,  their  petitions  are  quite  forgotten ; 
the  occupations  of  the  world  come  on ; 
and  if  any  good  affections  or  desires  have 
been  excited,  they  are  choked  by  the 
cares  of  this  life.  Hence  we  may  see 
those,  who  neglect  not  stated  seasons  of 
prayer,  and  give  much  time  to  it,  still 
yielding  like  others  to  bad  tempers :  and 
though  probably  some  general  good  may 
arise  from  their  prayers,  yet  there  is  little 
perceptible  difference  between  them  and 
those  who  pray  not  at  all.  This  shows 
the  necessity  of  praying  in  a  right  spirit, 
in  order  to  gain  the  advantage  promised 
to  this  great  duty. 

*  Gray,  a  writer  who  has  already  been  quoted, 
speaks  of  the  following1  impediments  to  prayer. 
— "  Our  low  design.  We  pray  in  secret  that  we 
may  be  more  fitted  to  pray  abroad.  We  aim  at 
honour  to  ourselves,  not  glory  to  God. — Our 
formality,  or  prayer  without  faith  and  love. — 
Our  neglect  of  seeking  the  Spirit. — Our  not 
employing  Jesus  as  a  mediator. — Our  earthly, 
worldly  minds. — Our  resisting-  and  grieving  the 
Spirit  in  our  ordinary  walks. — Our  prido  of 
heart."  The  knowledge  of  these  difficulties  and 
impediments  is  one  step  towards  overcoming 
them. 


ON  PRAYER. 


185 


Sect.  II. — Rides  to  assist  in  attaining 
the  Spirit  of  Devotion. 
1.  Look  for  the  aid  of  the  Holy  Spirit. 
Undoubtedly  the  great  helper  of  the  soul, 
in  devotional  exeicise,  is  the  Holy  Ghost. 
Without  his  aid  we  cannot  at  all  pray 
aright  or  acceptably  to  God.  Be  not 
content,  then,  unless  you  obtain  this  as- 
sistance. Be  not  content  with  a  formal 
circle  of  duties,  without  the  life,  pleasure, 
and  power  of  religion.  You  ought  not 
to  be  satisfied  without  receiving  the  prom- 
ises, and  "  praying  in  the  Holy  Ghost." 
He  helpeth  the  infirmities  of  Christ's 
people.  He  is  the  "  Spirit  of  adoption," 
enabling  them  to  cry,  "  Abba,  Father 
and  therefore  if  you  are  a  true  disciple 
of  Christ,  you  ought  to  expect,  and  ob- 
tain li is  help.  Think  that  prayer  very 
defective  in  which  your  mind  is  not  sen- 
sible of  the  Divine  presence,  in  which 
your  heavenly  Father  does  not  manifest 
his  presence  by  imparting  to  you  some 
feelings  of  sorrow  for  sin,  some  holy 
thirstings  and  longings  after  the  grace 
and  blessings  of  God,  some  ardent  de- 
sires after  holiness  and  conformity  to  his 
will ;  which  feelings  and  desires  are  man- 
ifestly the  fruit  of  his  Spirit.  Every  man 
is  more  or  less  with  his  Lord  in  prayer, 
as  he  is  more  or  less  under  the  teach- 
ings of  the  Holy  Spirit.  "  Where  the 
Spirit  of  the  Lord  is,  there  is  liberty." 
Through  this  divine  influence  hindrances 
are  removed,  and  all  those  graces  impart- 
ed, which  are  required  in  acceptable 
prayer.  He  takes  of  the  things  of  Christ, 
and  shows  them  to  us,  and  leads  us  by 
him  to  the  Father.  Ever  remember, 
then,  that  the  "  preparation  of  the  heart 
in  man  is  from  the  Lord."  "  '  The  spirit 
of  grace  and  supplication'  is  like  a  quick- 
ening spirit,  entering  into  a  dead  body, 
that  insinuates  life  and  activity  into  all 
the  parts,  conveys  a  warmth  into  every 
limb,  and  gives  a  freshness  and  beauty 
to  the  whole;  which,  whatever  other 
perfections  it  may  have,  is,  without  this, 
but  a  languid,  cold,  dead,  or  lifeless  thing." 
Prayer,  thou,  for  the  aid  of  the  Holy 
Spirit,  is  the  best  preparation  for  prayer. 
Plead  the  promise,  M  Thou  wilt  prepare 
their  heart,  thou  wilt  cause  thine  ear  to 
hoar."  Ur^o  the  entreaty,  "  Quicken  us, 
and  we  will  call  upon  thy  name." 

24 


2.  Trust  only  in  the  name  of  Jesus 
Christ.  To  pray  in  the  name  of  Christ, 
is  rightly  to  view  and  depend  on  his  in- 
tercession, his  atonement,  his  purchase, 
and  his  strength.  This  is  the  only  pre- 
vailing plea.  Be  persuaded  of  your  own 
sinfulness  and  guilt.  Mention  none  oth- 
er name,  but  the  name  of  Jesus;  none 
other  merits  but  the  merits  of  Jesus,  when 
you  approach  unto  God.  Have  a  con- 
stant eye  to  his  intercession,  saying  with 
Jeremiah,  "  0  Lord,  though  our  iniqui- 
ties testify  against  us,  do  thou  it  for  thy 
name's  sake."  The  assurance  that  you 
have  such  a  High  Priest,  should  exceed- 
ingly encourage  you  in  approaching  to, 
in  continuing  at,  and  retiring  from,  the 
throne  of  grace.  All  your  prayers  are 
defective  and  defiled  ;  but  Jesus  offering 
up  even  such  prayers,  (as  was  shown  at 
large  in  the  3rd  chapter,)  through  His 
intercession,  they  become  effectual ;  while 
the  most  fervent  prayer  you  ever  made, 
if  it  fostered  a  self-righteous  spirit,  and 
was  trusted  in,  instead  of  Christ,  will 
only  add  to  your  guilt,  and  increase  your 
condemnation.  Regard  his  atonement. 
He  has  made  peace  by  the  blood  of  his 
cross ;  and  "  God  was  in  Christ,  recon- 
ciling the  world  unto  himself."  Here 
then  is  a  sufficient  ground  of  confidence 
in  your  approaches  to  God.  Consider 
his  purchase.  All  the  blessings  that  you 
need,  and  for  which  you  ask,  were  bought 
by  his  blood,  and  are  laid  up  ready  for 
you,  to  be  received  on  asking.  Heaven 
itself  is  a  purchased  possession.  Depend 
on  his  strength.  Without  Christ  "  you 
can  do  nothing  ;  but  you  may  say  "  I 
can  do  all  through  Christ  strengthening 
me."  You  can  only  get  near  to  God  in 
and  by  Christ  Jesus.  Let  this  name  of 
Christ  encourage  you  to  begin  your 
prayer,  notwithstanding  all  your  defects. 
"Coming  to  the  throne  of  grace  in 
Christ's  name,"  says  Trail,  "  is  another 
thing  than  men  commonly  take  it  to  be. 
Some  think  it  is  only  to  say  in  their 
prayers,  1  for  Christ's  sake.'  To  ask  in 
His  name  is  a  higher  business  than  to  be 
readied  by  unbelievers,  and  men  devoid 
of  the  Spirit  of  God.  If  "  no  man  can 
say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost ;"  "  how  shall  men  call  on 
him  in  whom  they  have  not  believed?" 


186 


ON  PRAYER. 


But  can  you  take  the  searcher  of  hearts 
to  witness,  that  you  build  all  your  hopes 
of  acceptance  at  the  throne  of  grace  in 
the  name  and  mediation  of  Jesus  !  Can 
you  say,  I  have  no  name  to  come  to  God 
in,  but  Christ's  ?  since  all  that  came  in 
his  name  were  welcome,  I  will  come 
also  :  having  no  plea  but  Christ's  name 
no  covering  but  his  robe  of  righteousness 
— I  will  expect  answers  of  peace  and  ac- 
ceptance, only  in  that  blessed  beloved 
As  much  as  Christ  is  out  of  your  minds 
in  praying,  so  much  are  you  out  in  pray 
ing,  and  your  praying  out  of  that  it  ought 
to  be.  That  which  we  beg  is  out  of 
Christ's  store.  In  whose  name  do  we 
beg  it,  but  in  his?  For  whose  sake,  but 
for  his  ?  Out  of  whose  hands  do  we  re 
ceive  what  we  ask  and  get,  but  out  of 
his  ?  It  is  marvellous  that  people  should 
pretend  to  prayer,  and  think  they  pray, 
who  yet  forget  Jesus  Christ,  who  is  all 
in  all,  in  all  right  prayer." 

3.  Be  watchful.  "  Watch  unto  pray 
er."  It  is  observable  how  frequently 
watchfulness  and  prayer  are  joined  to- 
gether by  our  Lord  and  his  Apostles 
Jesus  Christ  says,  "  Watch  ye,  therefore, 
and  pray  always,  that  ye  may  be  ac- 
counted worthy  to  escape."  St.  Paul 
says,  "  Continue  in  prayer,  and  watch 
in  the  same,"  and  St.  Peter  after  say 
ing,  "  the  end  of  all  things  is  at  hand,' 
exhorts  them,  "  Be  ye  therefore  sober, 
and  watch  unto  prayer." 

You  should  watch  for  favourable  op- 
portunities of  prayer.  In  some  happy 
moments,  when  circumstances  concur  to 
to  call  us  to  this  duty,  a  more  than  or- 
dinary divine  influence  seems  to  be  grant- 
ed to  the  Christian,  disposing  and  inclin- 
ing his  heart  to  pray,  and  wonderfully 
assisting  him  with  suitable  thoughts  and 
desires.  There  is  a  full  breeze,  as  it 
were,  of  spiritual  aid  vouchsafed.  In 
this  case,  we  should  spread  every  sail, 
seize  the  happy  opportunity,  "  be  instant 
in  prayer,"  and  make  large  advances 
towards  the  haven  where  we  would  be. 

Watch  against  those  hindrances  which 
have  already  been  mentioned,  and  need 
not  be  repeated.  Your  hearts  are  evil, 
watch  over  them  at  all  times.  This  is 
needful  to  keep  them  in  a  proper  state 
for  prayer.    Worldly  mindedness,  or  the 


indulgence  of  any  sin  in  the  heart,  grad- 
ually unfits  us  for  approaching  Him,  who 
;£  is  of  purer  eyes  than  to  behold  iniquity. 
If  I  regard  iniquity  in  my  heart,  the  Lord 
will  not  hear  me." 

Watch  also  for  matter  for  prayer. 
Maintain  a  temper  always  ready  to  con- 
verse with  God.  "  A  man  should  be 
careful,"  says  Bishop  Wilkins,  "  to  keep 
a  register  of  the  most  remarkable  passa- 
ges of  his  life,  as  to  God's  dealings  with 
him,  and  his  conduct  towards  God  ;  his 
sins  and  defects;  his  sufferings  and  wants; 
his  mercies  and  enjoyments.  A  com- 
mon-place-book of  this  kind,  arranged 
under  the  various  heads  of  prayer,  would 
be  of  great  use." 

Watch  also  over  your  hearts  in  prayer. 
If  there  be  one  time  more  than  another, 
when  the  duty,  "  keep  thy  heart  with  all 
diligence,  for  out  of  it  are  the  issues  of 
life,"  is  incumbent  on  us,  it  is  in  the  time 
of  intercourse  with  the  Majesty  of  Heav- 
en. We  should  then  specially  take  heed 
of  uttering  the  words  of  penitence,  faith, 
hope,  and  love,  without  a  penitent,  be- 
lieving, hoping,  and  loving  state  of  mind. 

Lastly,  watch  for  answers  to  your 
prayers.  Take  notice  how  they  prosper, 
and  whether  you  really  gain  what  you 
ask.  It  has  already  been  observed,  how 
much  comfort  we  lose  by  negligence  in 
this  respect.  "  I  know,"  said  one,  "  that 
the  Bible  is  true,  because  I  pray  to  God 
through  Christ,  and  he  hears  me.  I  know 
also  that  God  regards  me,  and  loves  me, 
because  he  gives  me  those  very  blessings 
which  I  ask  at  his  hand."  David  found 
this  a  great  means  of  increasing  his  love 
to  God,  and  his  spirit  of  prayer  also. 
"  I  love  the  Lord,  because  he  hath  heard 
my  voice  and  my  supplication.  Because 
he  hath  inclined  his  ear  unto  me,  there- 
fore will  I  call  upon  him  as  long  as  I 
live."  In  the  morning  you  prayed  for 
such  and  such  blessings,  to  be  enjoyed 
in  the  day ;  at  night,  then,  ask  yourself, 
Did  I  gain  these  blessings  1  if  so,  "  Praise 
the  Lord :"  if  not,  you  did  not  ask  in 
faith,  or  according  to  the  will  of  God ; 
or  the  Lord  delays  an  answer  to  try  your 
faith.  Here  are  reasons  for  humiliation, 
confession,  and  persevering  prayer. 

All  this  watchfulness  requires  great  pa- 
tience and  perseverance.     It  is  easy  to 


ON  PRAYER. 


187 


go  through  the  round  of  outward  forms 
and  duties,  but  it  is  another  thing  to  be 
"  praying  always  with  all  prayer  and 
supplication  in  the  spirit,  and  watching 
thereunto  with  all  perseverance."  Hence, 
though  the  devout  man  be  truly  blessed, 
he  is  an  uncommon  character. 

4.  Meditate  before  you  -pray. — This  is 
a  most  important  part  of  preparation  for 
prayer.  We  do  not  reflect  on  our  state, 
we  do  not  look  within  before  hand,  and 
therefore  we  have  so  little  fervency,  or 
divine  unction  in  our  prayers.  "  While 
I  was  musing,  the  fire  burned;  then  spake 
I  with  my  tongue."  We  are  apt  to  think 
time  lost  which  is  not  spent  in  sensible 
and  active  duty ;  but  devout  thoughtful- 
ness  and  reflection  redeem  time  for  the 
most  valuable  ends.  Previous  to  private 
prayer,  endeavour  to  compose  your 
thoughts,  to  attain  a  settled,  calm,  and  at- 
tentive mind.  Ask  yourself,  Why  do  I 
retire  ?  what  is  my  design  1  Examine 
yourself,  and  note  down  all  that  occurs 
in  your  mind  as  proper  or  advantageous 
to  be  said  under  each  head  of  prayer. 
Self-examination  should  precede  prayer. 
Consider  before-hand  the  particular  things 
which  you  wish  to  ask  of  God,  so  that 
you  may  ask  freely,  in  order,  and  with 
method,  those  things  which  you  need. 
And  while  approaching  the  house  of  the 
Lord  for  public  worship,  it  is  advantag- 
eous to  meditate  on  the  great  work  in 
which  you  are  about  to  be  engaged.  The 
son  of  Sirach  says,  "  before  thou  prayest, 
prepare  thyself;  and  be  not  as  one  that 
tempts  God."  The  musician  sees  that 
his  instrument  is  in  tune  before  he  begins 
to  play  on  it ;  and  we  should  surely  pre- 
pare our  minds  for  prayer  and  praise. 
"  Let  your  prayer,"  says  the  Rev.  Mr. 
Adam,  "  be  short,  and  think  a  long  time 
before  you  begin,  what  you  are  going  to 
say,  and  what  you  mean  by  it ;  that  is, 
to  speak  plainly,  whether  you  would  be 
taken  at  your  word,  and  put  to  the  pain 
of  having  your  prayers  answered."  "He 
who  would  pray,"  says  Bishop  Home, 
"  must  first  retire.  Meditation,  which  is 
the  mother  of  Devotion,  is  the  daughter 
of  Retirement.  They  who  do  not  medi- 
tate, cannot  pray ;  they  who  do  nol  re- 
tire, can  do  neither."  Profitable  sub;c<  ts 
of  meditation   abound.     Consider  the 


promises  of  God  made  to  prayer ;  the 
character  of  Him  you  approach ;  and 
your  own  sinfulness.  In  the  morning 
call  to  mind  the  duties  which  are  before 
you  in  the  approaching  day,  and  ask  for 
grace  to  fulfill  them.  In  the  evening, 
think  on  all  that  has  occurred  in  the  past 
day,  and  thus  you  will  be  better  able  to 
confess  your  sins,  and  to  bless  God  for 
his  mercies.  And  continue  in  medita- 
tion, says  Bishop  Taylor,  "  till  you  get 
some  new  arguments  against  sin,  or  some 
new  encouragements  to  virtue,  some  spir- 
itual strength  and  advantage,  or  some  act 
of  prayer  to  God,  or  praise  of  him." 
Gerson  justly  observes,  that  "  Meditation 
is  the  nurse  of  prayer."  "My  mouth," 
says  David,  "  shall. praise  thee  with  joy- 
ful lips,  when  I  remember  thee  upon  my 
bed,  and  meditate  on  thee  in  the  night 
watches."  The  sickle  must  be  sharpened 
before  we  reap : — let  us,  then,  by  medita- 
tion, prepare  our  hearts  for  effective  prayer. 

5.  Ask  in  faith. — The  Scriptures  in- 
sist much  on  this :  James  i.  (5 ;  Heb.  x. 
22 ;  Matt.  xxi.  22 ;  Mark  xi.  24.  All  true 
prayer  comes  from  faith,  Rom.  x.  12,  and 
is  the  voice  and  expression  of  faith.  You 
need,  in  order  to  gain  the  true  spirit  of 
devotion,  an  unwavering  belief  "  that 
God  is,  and  that  he  is  the  rewarder  of 
them  that  dilligently  seek  him  ;"  that  ho 
is  able  to  give  us  all  we  ask,  and  if  it  be 
for  our  real  good,  will  do  so.  By 
faith  realize  his  presence.  Say  with  Da- 
vid, "  He  is  about  my  path  and  about  my 
bed."  Fully  believe  that  his  Almighty 
power  can  help  and  save  even  in  the  ut- 
termost extremity,  and  that  he  is  willing 
to  hear  you  when  ydu  call  upon  him. 
It  is,  in  short,  a  true  faith  that  will  make 
all  the  diflcrence  between  a  cold,  heart- 
less, unprofitable  form,  like  praying  (as 
one  expressed  it  to  me)  to  nothing  but 
empty  air,  and  the  real  desire  of  the 
believer,  which,  poured  out  unto  God  for 
all  things  according  to  his  will,  is  sure  to 
succeed — because  Christ  hath  purchased 
every  blessing,  and  intercedes  for  .us  ;  it 
will  make  all  the  difference  between  a 
mere  ceremony  and  the  soul-reviving  and 
heart-cheering  presence  of  God.  To 
faith  in  the  presence  of  God,  join  an  un- 
doubting  confidence  in  the  faithfulness  of 
his  promises.    Vincent  says,  "Ifwedid 


188 


ON  PRAYER. 


but  firmly  believe  that  God,  according  to 
his  covenant,  for  his  Son's  sake,  has  par- 
doned sin,  and  will  heal  our  souis  of  their 
distempers,  and  will  give  grace  sufficient, 
and  make  us  to  grow  and  increase  with 
the  increase  of  God ;  verily  his  promises 
would  appear  to  be  real,  and  according  to 
our  faith  it  would  be  to  us."  This  con- 
fidence is  perfectly  consistent  with  the 
deepest  humility,  and  the  most  entire 
distrust  of  ourselves.  The  larger  our  ex- 
pectations are,  the  greater  sense  do  we 
show  of  the  generosity  and  bounty  of 
our  unseen,  but  ever-present,  and  ever- 
gracious  Benefactor.  "We  should  endea- 
vour," says  Watts,  "  to  impress  our  minds 
frequently  with  a  fresh  and  lively  belief 
of  God's  existence,  though  he  be  so  much 
unknown ;  of  his  presence,  though  he  be 
invisible ;  and  of  his  just  and  merciful 
regard  to  all  the  actions  of  men."  Some 
have  found  it  a  means  of  strengthening 
their  faith,  to  appeal,  in  the  midst  of 
their  prayers,  to  the  attributes  of  God, 
and  to  plead  his  promises,  and  the  name 
of  his  Son. 

"  The  spirit  and  life  of  prayer  in  faith," 
says  Trail,  "  lies  more  in  expectation 
than  in  asking.  Unwise  Christians  let 
out  the  vital  spirits  of  prayer,  when  they 
let  their  expectations  languish.  When 
they  set  their  face  to  pray,  they  make 
some  conscience  of  searching  out  their 
wants  ;  they  labour  to  improve  that  sight 
to  the  raising  of  fervent  desires  of  a  sup- 
ply of  them :  if  they  yet  go  higher,  to 
take  in  a  sense  of  the  fulness  and  free- 
ness  of  that  grace  where  their  help  is ;  yet, 
how  rarely  are  they  careful  to  raise  up 
expectations  of  that  helping  grace  !  Few 
can  say,  "  As  for  me,  I  will  call  upon 
God,  and  the  Lord  shall  save  me."  Our 
way  is,  if  we  could  see  the  glory,  then 
we  would  believe ;  Christ's  way  is  just 
the  contrary  ;  we  must  first  believe,  and 
then  we  shall  see  the  glory  of  God." 
John  xi.  40.  "  It  is  the  very  nature  of 
prayer  in  faith,"  says  Walker,*  "  to  cast 
all  manner  of  care  and  every  burden  on  the 
Lord  ;  guilt,  corruption,  trial,  temptation, 
whatever  it  be,  to  come  and  lay  it  all  upon 
Christ ;  and  this  with  a  certain  confidence 


*  See  his  Fifty-two  Sermons  on  the  Church 
Catechism. 


in  him,  which  both  does  him  the  highest 
honour,  and  makes  him  best  pleased  with 
us.  It  charges  Christ  with  all,  and  leaves 
every  thing  with  him.  It  says,  '  Lord, 
here  are  all  these  sins  that  I  have  done  ; 
here  are  all  these  temptations  I  have  to 
struggle  with  ;  here  are  all  these  corrup- 
tions to  subdue  ;  here  is  all  this  work  to 
be  performed;  and  I  am  a  poor  helpless 
thing :  behold,  I  humbly  lay  it  all  upon 
thee,  and  leave  it  all  and  every  part  with 
thee.  And  I  know  that  thou  canst,  and 
thou  hast  told  me  that  thou  wilt  take  care 
of  the  whole.  It  is  thy  gracious  office  to 
do  so,  and  thou  delightest  to  do  it ;  Lord, 
I  cast  all  my  care  on  thee.'  There  is  no 
other  boldness  in  this  than  that  to  which 
the  promises  of  God  encourage  and  give 
sanction.  Such  is  the  very  prayer  of 
faith." 

6.  Be  simple,  reverent,  and  grave. — 
Simplicity  in  our  prayers  is  a  great'  at- 
tainment. Beware  of  setting  more  value 
on  ingenious  and  original  thoughts,  than 
on  devout  affections,  fixedness  of  mind, 
and  devotedness  of  heart.  One  part  of 
the  true  character  of  prayer  is,  to  express 
all  our  necessity  to  our  God  with  the 
utmost  plainness  and  simplicity,  as  Da- 
vid did,  when  he  could  s'ay,  "  I  poured 
out  my  complaint  before  him,  I  showed 
before  him  my  trouble."  No  art  is  need- 
ed ;  no  extraordinary  talent  required ; 
the  right  feeling  of  the  heart  is  the  great 
thing.  "  He  will  fulfill  the  desire  of  them 
that  fear  him :  he  also  will  hear  their 
cry,  and  will  save  them."  But  avoid 
haste  and  precipitation,  as  if  you  were 
going  through  a  task  which  you  wished 
to  be  over,  that  you  may  get  to  your 
worldly  employments.  Remember,  this, 
this  is  the  grand  business.  It  is  the  most 
serious  and  solemn  affair  in  which  you 
can  be  engaged.  Any  thing  like  affec- 
tation, any  thing  that  borders  on  an  un- 
due attention  to  elegance  of  language, 
or  approaches  to  mere  vehemence  of  ges- 
ture, should  be  carefully  avoided.  Let 
us  not  mimic  devotion,  but  seek  to  be 
really  devout.  Avoid  also  any  particu- 
lar tone  of  voice.  The  character  of 
prayer  is  well  stated  by  Bonnell,  where 
he  observes,  "  Devotion  is  to  the  soul 
what  blood  is  to  the  body,  which  is 
the  life  of  it.    The  best  state  of  the  body 


ON  PRAYER. 


189 


is  when  the  blood  moves  regularly  and 
evenly,  and  we  are  least  sensible  that  we 
have  such  a  thing  as  moving  blood  with- 
in us.  It  is  so  when  it  is  in  its  best  con- 
dition, and  we  are  in  firm  health.  Con- 
vulsive and  extraordinary  motions  in  our 
bodies  are  not  signs  of  health,  but  of  sick- 
ness. So  our  soul  is  in  the  best  state, 
when  our  mind,  in  our  devotion,  has  a 
composed  and  gracious  intercourse  with 
God,  in  such  intenseness  and  recollected- 
ness  of  thought,  that  we  are  hardly  sen- 
sible ourselves  that  we  are  at  our  devo- 
tion."* u  Fine  words  and  eloquent  phra- 
ses," says  Parr,  "  are  not  that  wherein 
God  delights ;  but  reverence,  contrition, 
faith,  and  the  groanings  of  the  spirit, 
however  homely  the  words  be.  Strive 
more  to  pray  with  feeling  than  to  be  elo- 
quent." Great  seriousness  and  gravity 
should  mark  every  prayer  we  make. 

7.  Aim  to  enjoy  a  holy  freedom  and 
boldness  of  access  to  God. — By  the  faith  of 
Christ  we  may  have  "boldness  and  access 
with  confidence."  There  should  be  the 
liberty  of  the  child  joined  to  the  humility 
of  the  creature.  Our  grea<,  necessity,  and 
the  faithful  promises, *and  holy  examples 
of  the  word  of  God,  invite  us  to  a  reso- 
lute and  determined  spirit,  that  will  wres- 
tle and  plead  with  God  for  the  blessing; 
and,  like  Jacob,  take  no  denial.  ul  will 
not  let  thee  go,  except  thou  bless  me." 
Our  most  gracious  God  thus  suffers  him- 
self to  be  prevailed  on,  and  is  willingly 
overcome.  "None  that  wait  on  him  shall 
be  ashamed."  You  should,  you  may  tell 
him  all  your  desires  freely,  and  fully, 
without  hiding  any  tiling  from  him.  This 
liberty  of  access  was  purchased  for  us  by 
our  Lord.  "Having  boldness  to  enter  into 
the  holiest,  by  the  blood  of  Jesus,  by  a 
new  and  living  way,  which  he  hath  con- 
secrated for  us,  through  the  vail,  that  is 
to  say,  his  flesh,  and  having  an  High  Priest 
over  the  house  of  God,  let  us  draw  near 
with  a  true  heart."  Importunity,  or  ur- 
gent demand  and  entreaty,  «jattffta,  an 
urgency,  that  will  not  be  repulsed,  is  re- 
commended by  an  example  which  our 
Lord  himself  brings  before  us.  Luke  xi. 
8.  Yet  beware  of  presumptuousne<s.  or 
any  thing  like  irreverence.    Observe  how 


*  See  Hamilton's  Life  of  Bonnell. 


Abraham  pleads  for  Sodom  ;  (Gen.  xviii. 
27.  30—32,)  he  pleads  freely  and  boldly  ; 
yet  with  what  reverence  and  humility  he 
urges  his  pleas  ! 

8.  Be  sincere  and  fervent. — Sincerity 
in  prayer  is  an  unfeigned  desire  that  God 
would  grant  our  petitions.  "It  is  easy," 
says  the  Rev  Mr.  Adam,  "to  say  the  words 
of  a  prayer  ;  but  to  pray  hungering  and 
thirsting  is  the  greatest  of  all  works. 
Acquiescence  in  the  bare  act  of  prayer  is 
a  most  dangerous  delusion,  and  keeps  the 
soul  from  its  proper  relief."  We  cannot 
be  too  much  warned  against  the  mere  ex- 
ternal service  to  which  we  are  so  con- 
stantly prone,  and  which  is  the  bane  of 
all  spiritual  good.  The  Scriptures  often 
insist  on  the  provocation  which  a  merely 
external  service  offers  to  God.  Ezek. 
xxxiii.  31,  32.  Our  Lord  repeatedly  re- 
proves the  Pharisees,  for  their  formal 
prayers.  Consider,  then,  the  amazing 
value  of  those  spiritual  blessings  for  which 
you  ask  ;  believe  thai  God,  and  God  alone, 
can,  and  he  will  give  them  ;  and  this  will, 
by  his  grace,  help  you  to  be  both  sincere 
and  fervent  in  ycur  prayers. 

Augustine  confesses  to  God,  "In  the 
entrance  on  youth,  I  had  prayed  for  chas- 
tity, and  had  said,  '  Give  me  chastity  and 
continence,  bul  grant  not  my  request  im- 
mediately for  I  was  afraid  lest  thou 
shouldest  quickly  hear  my  prayer,  and 
heal  this  dstempcr  of  concupiscence, 
which  I  wished  rather  to  be  fully  grati- 
fied than  extinguished."  Such  an  exam- 
ple should  instruct  us.  Let  us  really  de- 
sire that  which  we  ^isk.  "  The  Lord  is 
nigh  unto  til  them  that  call  upon  him  in 
truth."  "  Ye  shall  seek  mc,  and  find  me, 
when  ye  shall  search  for  mc  witli  all 
your  heart.''  It  has  been  observed,  "  In 
our  prayers,  sincerity  is  their  best  art, 
simplicity  their  garb,  and  zeal  their  gloss." 
It  is  evident  that  the  mind  should  devote 
itself  entirely  to  the  solemn  exercise,  and 
dismissing  all  foreign  and  outward  cares, 
be  as  far  as  possible  carried  above  them. 
How  defective,  then,  are  our  prayers  ! 
how  needful  our  Saviour's  intercession  ! 
how  all  Important  is  the  aid  of  his  Spirit ! 
Guard  also  against  that  sinful  s*,oth  and 
indifference  which  is  often  indulged  in, 
from  the  vain  idea,  that,  if  our  intentions 
be  right,  any  substance  or  form  of  prayer 


190 


ON  PRAYER 


will  serve.  Offer  not  to  God  such  imper- 
fect sacrifices.  It  may  assist  you  in  as- 
certaining your  sincerity,  often  to  ask 
yourself  questions  on  your  prayers,  as, 
"  did  I  really  desire  what  I  asked  ?" 
&c. 

And  be  not  merely  sincere  ;  aim  also 
at  fervency  of  desire.  "The  effectual 
fervent  prayer  of  the  righteous  man 
availeth  much."  But  we  too  generally 
get  over  it  as  a  task  :  we  put  not  forth 
our  strength  to  it.  Custom  turns  it  into 
a  fruitless  formality.  Yet  all  the  various 
expressions  by  which  prayer  is  described 
in  the  Scriptures,  point  out  to  us  the  sin- 
cerity and  fervency  of  true  devotion. — 
It  is  to  "  call  upon  the  name  of  the 
Lord,"  ,to  "  stretch  forth  the  hands  to 
him,"  to  "follow  hard  after  him,"  to 
"  take  hold  of  God,"  to  "  pour  out  the 
heart  before  him,'1  as  it  were  to  empty 
all  the  desires  of  the  soul — it  is,  to  "  give 
the  Lord  no  rest."  It  is  "  striving  in 
prayers."  "  Always  labouring  fervently 
in  prayers."  Now  it  is  evident  that  ex- 
pressions of  this  kind  show  that  it  is 
not  a  trifling  matter  in  which  we  are  en- 
gaged ;  they  imply  the  greatest  earnest- 
ness in  spirit.  And  wnen  we  consider 
how  immensely  valuab.e  are  the  bles- 
sings which  we  ask,  pardon,  peace,  holi- 
ness, victory  over  Satan5  acceptance  in 
the  day  of  judgment,  and  eternal  life ; 
surely  the  most  vehemem  and  earnest 
longings  and  ardent  desires  are  but  suit- 
able and  becoming.  How  strong  are  the 
expressions  of  God's  dislike  of  luke- 
warmness  !  Rev.  iii,  16.  The  fervour 
of  devotion  will  be  much  rromoted  by 
constant  perseverance  in  the  performance 
of  this  duty.  "  The  chariot  wheel  is 
warmed  by  its  own  motion."  But  after 
all,  remember  the  caution,  that  though 
where  God  inclines  the  heart  fervently 
to  pray,  he  usually  bestows  the  blessing  ; 
yet  we  are  not  to  draw  our  hopes  of  suc- 
cess merely  from  our  fervency,  but  only 
from  the  name  of  Christ. 

9,  Be  frequent  and  persevering. — Ap- 
point the  most  convenient  times,  and  be 
constant  in  keeping  to  them.  Let  your 
hours  of  prayer  be  duly  regulated  and 
constantly  observed.  The  Apostle  ex- 
horts us  to  the  duty  of  "  praying  always 
with  all  prayer  and  supplication  in  the 


spirit,  and  watching  thereunto  with  all 
perseverance."  Undoubtedly  our  many 
wants  and  dangers,  and  the  examples  of 
the  Bible,  call  for  daily,  regular,  con- 
stant, and  incessant  prayer.  Undoubted- 
ly also,  it  requires  much  patient  perse- 
verance, really  to  maintain  the  spirit  of 
devotion.  Your  evil  heart,  your  great 
spiritual  enemy,  your  old  habits,  your 
present  ease  and  indulgence,  and  perhaps 
those  about  you,  oppose.  But  "  be  not 
weary  in  well  doing."  Grudge  not  the 
time  you  spend  in  devotion.  It  is  the 
most  truly  profitable  way  of  passing 
time.  Perseverance  in  prayer  will  carry 
away  the  blessing.  Consider  the  exam- 
ple of  the  woman  of  Canaan,  who  thus 
gained  her  desire  from  our  Lord.  This 
is  written  for  our  encouragement.  Con- 
sider the  case  of  Moses  being  obliged  to 
hold  up  his  hands  in  prayer  during  the 
whole  battle  with  Amalek.  Do  you  think 
it  presumptuous  1  nay,  it  is  most  pleas- 
ing and  acceptable  to  God.  The  whole 
scope  of  one  of  our  Lord's  parables  is, 
to  teach  us  that  "  men  ought  always  to 
pray,  and  not  to  faint."  He  said,  "  There 
was  in  a  .city  a  judge,  which  feared  not 
God,  neither  regarded  man  ;  and  there 
was  a  widow  in  that  city,  and  she  came 
unto  him,  saying,  Avenge  me  of  mine 
adversary.  And  he  would  not  for  a 
while  j  but  afterwards  he  said  'within 
himself,  Though  I  fear  not  God,  nor  re- 
gard man,  yet  because  this  woman  trou- 
bleth  me,  I  will  avenge  her,  lest  by  her 
continual  coming  she  weary  me.  And 
the  Lord  said,  Hear  what  the  unjust 
judge  saith  !  And  shall  not  God  avenge 
his  own  elect  which  cry  day  and  night 
unto  him,  though  he  bear  long  with 
them  ?"  It  is  every  day's  practise  in 
earthly  things,  for  men  to  persevere  in 
their  request,  and  to  send  in  petition  after 
petition  till  they  obtain  their  wishes.  It 
is  the  character  of  true  devotion,  that  it 
will  not  desist  from  seeking  till  it  gain 
the  desired  spiiitual  blessing.  Blind 
Bartimeus  persevering  notwithstanding  all 
discouragements,  at  length  gains  his  re- 
quest. Our  Saviour  has  left  us  an  exam- 
ple of  his  holy  perseverance,  when  he 
himself,  in  the  garden  of  Gethsemane, 
persevered  in  repeatedly  asking,  with  the 
same  words,  that  help  which  he  needed. 


ON  PRAYER. 


191 


We  ought,  then,  to  pray  with  restless 
importunity  and  perseverance.  The  same 
duty  is  brought  before  us  in  the  follow 
ing  parable  :  "  Which  of  you  shall  have 
a  friend,  and  shall  go  unto  him  at  mid 
night,  and  say  unto  him,  Friend,  lend  me 
three  loaves  ;  for  a  friend  of  mine  in  his 
journey  has  come  to  me,  and  I  have 
nothing  to  set  before  him ;  and  he  from 
within  shall  answer  and  say,  Trouble  me 
not ;  the  door  is  now  shut,  and  my  chil- 
dren are  with  me  in  bed ;  I  cannot  rise 
and  give  thee.  I  say  unto  you,  though 
he  will  not  rise  and  give  him  because  he 
is  his  friend ;  yet  because  of  his  impor- 
tunity, he  will  rise  and  give  him  as  many 
as  he  needeth.  And  I  say  unto  you,  Ask 
and  it  shall  be  given  you ;  seek,  and  ye 
shall  find ;  knock,  and  it  shall  be  opened 
unto  you.  For  every  one  that  asketh 
receiveth  ;  and  he  that  seeketh  findeth  ; 
and  to  him  that  knocketh  it  shall  be 
opened.  How  gracious  is  that  merciful 
Father,  who  by  these  examples  teaches 
us  to  continue  praying ;  and  how  inex- 
cusable will  it  be,  if,  after  such  an  en- 
couragement, we  do  not  persevere  in 
asking  for  his  blessing  ! 

10.  Be  humbled  and  self-abased.  This 
spirit  should  mark  all  your  prayers. — 
"  The  foundation  of  prayer,"  saysPaley, 
"  in  all  cases,  is  a  sense  of  want.  No 
man  prays  in  earnest,  or  to  any  purpose, 
for  what  he  does  not  feel  that  he  wants. 
Know,  then,  and  feel  the  weakness  of 
your  nature."  "  The  great  mistake  of 
prayer,"  says  the  Rev.  Mr.  Adam,  "  is 
not  praying  as  poor  and  destitute  crea- 
tures ;  but  thinking  that  we  are  and  have 
already  in  some  degree  what  we  pray 
for."  God  "  forgetteth  not  the  cry  of 
the  humble."  Even  when  the  wicked 
king  Manassah  "humbled  himself  great- 
ly before  the  God  of  his  fathers,  and 
prayed  unto  him,"  we  read  that  "  God 
was  entreated  of  him."  The  Saviour 
himself  says,  «  Not  my  will  but  thine  be 
done."  If  one  grace  more  than  another 
has  God's  special  approbation,  and  is 
attended  with  multiplied  spiritual  advan- 
tages, it  is  that  of  humility*    The  huni- 


*  An  old  writer,  commending-  humility  in 
prayer  as  advantageous  in  prosperity  as  well  as 
affliction,  thud  illustrates  it — "  Vessels  whoM 


ble  man,  being  deeply  sensible  of  his 
own  need,  the  more  he  receives,  the  more 
he  feels  his  indigence ;  he  expects  a  11 
from  mere  mercy,  and  pleads  nothing, 
but  his  own  worthlessness  and  necessity ; 
and,  having  a  broken  and  contrite  spirit, 
he  waits  with  patience  till  God  have 
mercy,  thinking  the  smallest  blessing 
above  his  deserts.  Cultivate,  then,  a 
spirit  of  humility.  When  we  pray  for 
any  grace,  let  us  be  ready  to  confess  our 
faultiness  in  that  particular,  and  acknowl- 
edge our  utter  inability  of  ourselves  to 
work  it  in  our  hearts.  Let  us  remember 
what  an  awfully  great  and  holy  being 
He  is,  and  how  sinful  we  are  at  the  best ! 
and  how  the  glorified  spirits  veil  their 
faces,  fall  down  and  worship  before  God. 
Many  are  the  advantages  of  humility ; 
"  Humble  yourselves  in  the  sight  of  the 
Lord,  and  he  shall  lift  you  up."  "  The 
Lord  is  nigh  unto  them  that  are  of  a 
broken  heart-"  The  tears  of  the  peni- 
tent shall  avail  much  with  him.  When 
"  Hezekiah  wept  sore,"  his  prayer  was 
heard.  It  is  said  of  the  people  of  God 
returning  to  Zion,  "They  shall  come 
with  weeping,  and  with  supplications 
will  I  lead  them."  The  showers  of  heav- 
en run  off  the  high  and  steep  hills,  leav- 
ing them  dry  and  barren,  while  the  lowly 
vallies  are  saturated  with  refreshing  rain, 
and  become  fruitful.  Go  to  the  throne 
of  grace,  not  in  the  spirit  of  the  self- 
conceited  Pharisee,  fancying  yourselves 
better  than  others  ;  but  in  the  humility 
of  the  publican,  crying,  u  God  be  merci- 
ful to  me  a  sinner.-  Bishop  Wilkins 
justly  observes,  "our  most  enlarged  de- 
votions are  nothing  worth  without  the 
fruit  of  humble  and  upright  conversa- 
tion, and  with  this  consequent,  our  cold- 
est and  most  restrained  prayer  may  be 
looked  upon  as  successful."  "  The  High 
and  Lofty  One  that  inhabiteth  eternity, 


sails  arc  filled,  if  well  ballasted,  run  a  more 
steady  course  ;  so  it  is  with  saints,  when  (hey 
pray  with  full-sailed  joy  of  faith  ;  yet  while  this 
holy  ballast  of  humility  is  in  the  hold  of  the 
heart,  and  not  merely  aloft  in  show  above  deck, 
appearing  to  men,  they  are  not  soon  lifted  up 
with  every  rrood  success  they  meet  with,  but 
keep  low  and  deep,  and  carry  it  evenly  before 
the  Lord,  as  humbly,  if  not  more  humbly,  than 
before.    Sec  Cobbctt  OB  Prayer,  page 


192 


ON  PRAYER. 


whose  name  is  Holy,  dwells  with  him 
that  is  of  a  contrite  and  humble  spirit." 
It  is  by  going  in  this  spirit,  relying  on 
the  merits,  obedience,  and  intercession  of 
the  Saviour,  that  we  shall  find  acceptance 
with  God.  Observe  how  humble  are  the 
prayers  of  God's  servants.  See  those  of 
Abraham,  (Gen.  xviii,  27.)  Jacob,  (Gen. 
xxviii,  17,  18.)  David,  (Ps.  li.)  Job,  (ch. 
xl,  4;  xlii,  6.)  Isaiah,  (ch.  vi,  6.)  Ezra, 
(ch.  ix,  6.)  and  even  the  Lord  Jesus 
Christ,  (Heb.  v,  7.)  We  may  abase  our- 
selves more  than  we  ought  before  man, 
but  we  cannot  be  too  humble  when  we 
come  before  God  j  and  the  nearer  access 
we  have  unto  his  glorious  majesty,  the 
more  humble  we  shall  be.  "  Let  us  have 
grace,"  then  "  that  we  may  serve  God 
acceptably,  with  reverence  and  godly 
fear."* 

In  conclusion,  we  are  led  to  remark, 
that  even  a  cursory  view  of  these  rules 
is  calculated  to  show  us  how  defective, 
in  every  one  of  them,  our  prayers  have 
been  and  still  are.  If  we  examine  our 
prayers  by  them,  we  may  learn  the  rea- 
son why  we  have  derived  so  little  benefit 
from  prayer ;  we  may  see  more  of  our 
fallen  condition  ;  and  be  led  to  apply 
without  delay,  foi  an  interest  in  the  only 
atonement  far  sin,  and  for  that  divine 


*  Having-  given  the  preceding-  general  rules 
as  principally  necessary  to  be  attended  to,  I 
sum  up  in  a  note  what  might  farther  be  said,  by 
extracting  from  an  old  writer  the  following 
Rules  of  Practice. 

I.  Before  Prayer. — Meditate  on  the  promis- 
es and  presence  of  God. — Ask  his  gracious  help, 
and  the  evidence  of  his  Spirit. — Lay  aside  all 
malice,  guile,  envy,  hatred,  and  seek  to  have 
thy  heart  filled  with  heavenly  love. — Remember 
thy  own  vileness,  and  God's  awful  majesty. — 
Disburthcn  thy  mind  of  worldly  thoughts  and 
cares. 

II.  In  Prayer. — Lift  up  thy  heart  with  thy 
hands,  and  place  before  thee  Christ  and  his 
merits. — Watch  over  thy  thoughts. — Recover 
thyself  from  distractions,  and  improve  them  to 
thy  further  humiliation  and  watchfulness. 

III.  After  Prayer. — Thank  the  Lord  for  any 
degree  of  liberty  or  enlargement. — Pray  for 
pardon  and  the  sprinkling  blood  of  atonement. 
— Wait  God's  leisure. — Mark  answers  to  prayer 
when  God  gives  thee  greater  confidence  in  his 
love;  more  cheerfulness  of  spirit;  grace  to  per- 
severe in  the  face  of  many  denials;  a  spirit  of 
self-examination  and  circumspection;  and  when 
he  gives  thee  thy  requests,  let  it  stir  thee  up  to 
thankfulness,  and  quicken  thee  in  his  way. 


strength  which  alone  can  enable  us  to 
overcome  sin  and  serve  God  acceptably. 

But  be  not  discouraged  by  the  strict- 
ness here  recommended,  and  think  that 
the  work  of  prayer  is  altogether  imprac- 
ticable, because  you  cannot  discharge  it 
perfectly.  Aim  high,  and  you  are  more 
likely  to  attain  to  a  good  degree  in  Chris- 
tian grace,  with  that  humility  which  ever 
marks  the  Christian  character  ;  besides, 
let  us  never  forget  what  a  fountain  of 
spiritual  life,  what  a  powerful,  gracious, 
and  glorious  Saviour  we  have ;  a  sun 
whose  rays  can  waim  the  coldest  heart, 
and  whose  beams  can  enliven  the  dullest 
spirit.  Let  us  never  forget  what  a  migh- 
ty and  gracious  helper  we  have  in  the 
blessed  Spirit  who  "  helpeth  our  infirmi- 
ties." You  will  find,  that  nothing  is  im- 
possible to  those  united  to  Christ  by  liv- 
ing faith,  and  abiding  in  him,  and  re- 
ceiving the  daily  supply  of  his  Holy 
Spirit. 


CHAPTER  XIV. 

An  Exhortation  to  Constant  Prayer. 

Prayer  being  at  the  root  of  every  oth- 
er good,  marking  the  commencement  of 
the  Christian  life,  being  the  pulse  by 
which  its  strength  and  vigour  may  be 
known,  or  the  hands  by  which  its  daily 
nourishment  is  obtained  and  ministered, 
the  reader  will  bear  with  me  while  I  at- 
tempt still  farther  to  press  this  duty  on 
the  conscience. 

There  are  two  things  which  will  ever 
bring  the  Christian  to  the  throne  of  grace: 
— A  sense  of  his  own  wants ;  and  a  de- 
sire to  enjoy  the  presence  of  God,. 

God  having  promised  to  supply  all  his 
wants,  his  prayers  are  the  importunate 
wrestling  of  the  soul  with  God  for  bles- 
sings of  infinite  moment.  And.  God 
being  the  portion  of  his  soul,  he  finds  in 
his  presence  the  sweet  and  unspeakable 
repose  of  the  soul  on  God,  his  exceeding 
great  reward. 

"  Prayer,"  says  Bishop  Taylor,  "  is  the 
effect  and  the  exercise,  the  beginning  and 
the  promoter  of  all  graces.  A  holy  life 
is  a  continual  prayer.     Prayer  is  the 


ON  PRAYER. 


193 


peace  of  our  spirit,  the  stillness  of  our 
thoughts,  the  rest  of  our  cares,  the  calm 
of  our  tempest." 

1.  Yet  there  are  many  who  have  neg- 
lected prayer,  and  this  in  all,  or  at 
least  in  some  of  its  branches.  Such 
persons  will  often  be  dissatisfied,  com- 
plaining of  others ;  and  though  in  the 
midst,  perhaps,  of  abundance  of  earthly 
good  things,  yet  would  they  declare  their 
real  state,  they  would  be  found  discon- 
tented and  unhappy.  And  is  this  to  be 
wondered  at  ?  God  is  your  Creator.  He 
is  the  Governor  of  the  universe.  He 
makes  men  happy ;  when  he  leaves  them, 
they  are  miserable ;  and  yet  you  neglect 
to  seek  him.  You  do  not  pursue  his 
plans.  You  do  not  follow  the  directions 
which  he  has  given  you  for  obtaining  his 
blessings,  and  therefore  you  have  them 
not-  But  can  you  think  that  you  will 
always  have  an  opportunity  of  seeking 
him  ?  0  no!  remember  there  is  an  "  ac- 
cepted time,  a  day  of  salvation,"  and  that 
it  is  our  highest  duty  and  our  plainest 
interest,  to  "  seek  the  Lord  while  he  may 
be  found,  and  call  upon  him  while  he  is 
near."  But  perhaps  you  defer  seeking 
God  to  the  close  of  life,  or  to  a  period 
of  sickness.  O  most  dangerous  delu- 
sion !  To  be  careful  about  the  temporal 
enjoyment  of  a  day,  and  to  suspend  eter- 
nal happiness  on  the  most  improbable  of 
all  chances  !  It  is  almost  certain  that  if 
you  do  from  day  to  day  put  off  the  duty 
of  prayer,  deceiving  yourself  with  the 
intention  of  calling  on  God  in  such  a 
period,  God  will  not,  in  that  day,  give 
you  either  grace  or  ability  to  pray  to  him. 
You  will  perish  in  your  sins.  There  is 
neither  safety  nor  happiness  but  in  con- 
stant prayer.  If  you  would  obtain  the 
waters  of  life,  you  must  come  to  the 
fountain.  If  you  would  drink  of  the 
streams,  you  must  come  to  the  banks  of 
that  "  river  which  maketh  glad  the  city 
of  our  God."  Perhaps  you  think  prayer 
to  be.  needless  or  useless.  But  is  not  this 
sad  folly  ?  You  think  it  necessary  to  en- 
quire, "  What  shall  we  cat,  and  what 
shall  we  drink,  and  wherewithal  shall  we 
be  clothed  ?"  necessary  to  seek  after  the 
provision  of  mere  temporal  wants  ;  and 
yet  you  can  be  careless  about  the  pardon 
of  your  sins,  the  salvation  of  your  soul. 

25 


the  eternal  ruin  of  hell,  and  the  ever- 
lasting glory  of  heaven.  Prayer  is  no 
more  to  be  esteemed  needless,  than  eter- 
nal bliss  is  needless.  No  man  ever  re- 
pented of  prayer.  Baxter  says,  u  I  often 
repent  that  I  have  prayed  to  him  so 
coldly,  and  communed  with  him  so  neg- 
ligently, and  served  him  so  remissly; 
but  I  never  repent  of  the  time,  care,  affec- 
tion, or  diligence  employed  in  this  holy 
work. 

2.  Some  are  ashamed  of  prayer. — 
They  think  that  it  is  the  mark  of  a  weak, 
or  superstitious  mind.  They  aie  afraid 
of  being  laughed  at  and  ridiculed  by 
their  ungodly  companions  ;  and  perhaps 
they  have  no  place  to  which  they  can 
retire  to  be  alone.  But  is  it  not  the 
grossest  ignorance,  weakness,  and  delu- 
sion to  be  afraid  of  the  ridicule  of  a  per- 
ishing, guilty  man,  and  regardless  of  the 
displeasure  of  the  ever-living  and  ever- 
blessed  God?  Only  be  firm,  and  constant 
in  your  devotions,  and  you  will  soon  put 
to  shame  the  ridicule  of  your  compan- 
ions, or  God  will  manifestly  appear  on 
your  side.  Imitate  Daniel's  noble  open- 
ness and  frankness,  his  firm  decision,  and 
integrity  of  devotion,  (Dan.  iv,  35,)  and 
you  may  expect  to  be  carried  through 
every  difficulty.  It  is  not  a  mark  of  a 
weak  and  little  mind,  but  of  the  deepest 
wisdom,  of  the  highest  grandeur,  and 
nobleness  of  spirit,  to  hold  constant  in- 
tercourse with  the  Lord  of  heaven  and 
earth.  The  true  weakness,  the  real  lit- 
tleness, is  to  be  afraid  qf  a  worm,  a  crea- 
ture of  a  day,  mere  dust  and  ashes.* 

3.  There  are  others  who  did  once  pray 
with  earnestness  and  fervour,  but  they 
have  become  remiss  or  careless. — Some 


*  The  following-  fart  will  show  that  God's 
blessing"  to  others  may  also  attend  a  faithful 
discharge  of  our  own  duty. 

A  pious  man  was  once  led  by  some  common 
engagement  to  associate  a  whole  day  with  a 
minister  who  had  greaUy  neglected  hia  sacred 
duties.  Their  business  took  them  from  home, 
and  they  had  much  conversation  together  on 
religious  subjects.  At  night  they  came  to  tho 
same  inn,  and  found  that  they  could  only  have 
one  bed  room.  The  minister  was  soon  undrest 
and  in  bed,  without  saying  any  prayer.  Hi* 
companion  at  first  hesitated  whether  he  should 
put  out  the  candle  and  then  pray,  or  say  hia 
prayera  openly.  He  thought  that  hia  duty  at  thai 
time  led  him  not  to  be  aahamcd  of  prayer,  and 


194 


ON  PRAYER. 


alarming  sermons,  some  terrors  of  con- 
science, some  dangerous  event,  and  some 
conviction  of  sin,  once  excited  you  to 
seek  God :  but  now,  both  your  fears  and 
your  prayers  have  passed  away,  or  at 
least  you  are  unstead}'  and  negligent. 
David  describes  the  case,  Ps.  lxxviii,  34 
— 37.  How  precious  once  were  the 
hours  of  prayer  !  How  delightful  a  place 
was  your  closet !  How  tears  filled  your 
eyes  while  you  confessed  your  sinfulness, 
or  thanked  God  for  his  mercies !  But 
now,  all  is  cold  and  dull.  Surely  your 
own  conscience  will  most  powerfully 
condemn  you,  and  plead  with  me  when 
I  exhort  you  to  renewed  efforts  to  ob- 
tain the  spirit  of  grace  and  supplication. 
"  Prayer,"  says  Cooke,  "  is  compared  to 
incense ;  and  if  the  smoke  of  it  ceases 
to  rise  up  before  God,  it  is  a  sure  sign 
that  the  light  of  divine  knowledge  and 
the  fire  of  divine  love  are  both  extin- 
guished in  the  heart."  The  exhortation 
belongs  to  you — "  O  Israel  return  unto 
the  Lord  thy  God,  for  "thou  hast  fallen 
by  thine  iniquity."  Are  the  realities  of 
a  dying  bed  and  the  judgment  day  less 
near,  or  less  important  than  they  once 
were  ?  Nay,  every  day  is  bringing 
you  nearer  and  nearer  to  them.  Ev- 
ery day  is  of  more  importance,  and 
shortens  that  little  span  of  life,  in  which 
we  have  to  escape  the  misery  of 
hell,  and  gain  the  heavenly  mansions. 
Lose  not  a  moment — plead  earnestly  for 
the  renewed  spirit  of  prayer.  Think 
not  that  your  sin  is  beyond  forgiveness, 
and  therefore  now  prayer  is  of  no  use. 
Let  not  Satan  so  tempt  you.  Again  seek 
the  presence  of  God,  and  it  will  be  a 
proof  that  you  are  not  yet  given  up  to  a 
reprobate  mind.  Even  in  the  wicked 
city  of  Nineveh,  when  they  cried  mighti- 
ly unto  the  Lord,  they  were  spared. 
Now  if  God  heard  the  Ninevites  crying 


he  prayed,  extinguished  the  light,  and  went  to 
bed.  This  faithful  discharge  of  duty  was  not 
lost  on  him  who  had  gone  prayerless  to  hed. 
The  conversation  which  he  had  heard,  and  the 
example  which  he  had  seen,  left  a  deep  and 
abiding  impression  on  his  mind,  and  from  that 
time  he  became  a  faithful  and  laborious  minis 
ter  of  Christ. 


for  temporal  blessings,  doubt  not  but  he 
will  hear  you,  when  you  earnestly  im- 
plore pardon,  peace,  and  salvation.  Yet 
there  is  a  way  open  to  the  throne  of 
grace ;  and  so  long  as  it  is  open,  you 
need  not  be  miserable,  you  need  not  be 
unhelped. 

4.  Others  are  endeavouring  to  live  in 
constant  prayer. — They  need  no  proof 
of  the  obligation  no  additional  argument, 
to  show  them  that  it  is  their  duty.  But 
perhaps  they  are  often  discouraged  and 
cast  down  by  their  difficulties  in  attain- 
ing a  constant  spirit  of  devotion.  If, 
however,  you  are  desiring  and  seeking, 
Augustine  says,  "  If  he  seeks,  let  him 
not  doubt  but  that  the  desire  of  seeking 
has  been  received  from  him  whom  he 
seeks."  And  may  I  not  say,  when  you 
really  attain  a  good  measure  of  the  spirit 
of  devotion,  you  enjoy  a  peace  of  God 
which  passeth  all  understanding ;  it  is 
your  privilege — your  happiness.  You 
have  free  communication  with  the  Lord 
of  lords  and  King  of  kings. — You  are 
permitted  to  come  nearer  to  him  on  all 
occasions.  He  grants  all  your  requests, 
and  supplies  all  your  wants.  On  account 
of  our  corrupt  nature,  it  requires  indeed 
watchfulness,  patience,  and  perseverance, 
to  maintain  this  spirit  of  prayer,  but  you 
find  it  to  be  its  own  reward.  Let  us  not 
then  be  content  with  small  measures  of 
the  grace  of  supplication  ;  let  us  seek  to 
attain  more  and  more  of  this  gift :  and 
soon  the  work  of  prayer  ended,  the 
never-ceasing  song  of  praise  will  com- 
mence, which  will  endure  through  the 
boundless  ages  of  eternity. 

But  let  me  speak  to  every  reader. 

Christian  Ministers  !  We  should  be 
men  of  prayer ;  it  is  the  half  of  our  du- 
ty, and  that  by  which  we  carry  on  the 
rest.  "  We  will,"  say  the  Apostles,  "  give 
ourselves  to  prayer  and  the  ministry  of 
the  word."  The  prayers  of  ministers 
avail  much.  We  may  expect  more  as- 
sistance than  others.  It  is  the  divine  di- 
rection for  our  people — "  Is  any  sick 
among  you?  let  him  call  for  the  elders 
of  the  church  and  let  them  pray  over 
him."  When  Abimelech  was  threatened 
with  death,  he  was  told  to  send  for  Abra- 
ham ;  and  the  reason  given  was,  "  for  he 


! 


ON  PRAYER. 


195 


is  a  prophet,  and  he  shall  pray  for  thee, 
and  thou  shalt  Jive."  Should  not  we 
then  abound  in  prayer? 

Christian  Parents  I  We  next  address 
you.  Pray  for  your  children.  "  When- 
ever," says  Bishop  Hopkins,  "thou  comest 
unto  the  throne  of  grace,  bring  these  thy 
dear  pledges  upon  thy  heart  with  thee. 
Earnestly  implore  of  God  that  he  would 
own  them,  and  provide  for  them  as  his 
own  children ;  that  he  would  adopt  them 
into  the  family  of  heaven,  make  them 
heirs  of  glory,  and  co-heirs  with  Jesus 
Christ  :  that  he  would  give  them  a  con- 
venient portion  of  good  things  for  this 
life,  that  they  may  serve  him  with  more 
cheerfulness  and  alacrity  ;  and  a  large 
portion  of  spiritual  blessings  in  heavenly 
things  in  Christ  Jesus;  and  at  length 
bring  them  to  the  heavenly  inheritance. 
And  know  assuredly  that  the  prayers  of 
parents  are  very  effectual,  and  have  a 
kind  of  authority  in  them  to  obtain  what 
they  sue  for.  This  is  the  blessing  which 
holy  fathers  in  Scripture  have  bestowed 
on  their  children.  Thus  Abraham  ask- 
ed, "  O  that  Ishmael  might  live  before 
thee."  Thus  Jacob  prayed  for  and 
blessed  his  children  and  his  grand-chil- 
dren. Thus  Job  remembered  his  chil- 
dren, and  M  offered  burnt  offerings  ac- 
cording to  the  number  of  them  all." 
Bring  them  up,  also,  in  the  practise  of 
prayer.  They  cannot  too  early  begin  to 
seek  their  Saviour  and  to  lisp  his  praise. 
No  habit  will  be  more  profitable  to  them 
than  that  of  daily  prayer.  Teach  your 
children  this,  and  they  will  then  rise  up 
and  call  you  blessed.  Store  their  young 
minds  with  the  Scriptures,  furnish  them 
with  short  portions  for  all  occasions.  This 
will  arm  them  with  invincible  strength 
against  their  enemies.  They  are  about 
to  journey  through  a  dangerous  w  ilder- 
ness ;  teach  them  to  pray,  morning  and 
evening,  and  it  will  direct  their  way, 
"  like  that  pillar  which  guided  Israel 
through  the  wilderness,  as  a  cloud  by 
day  to  shadow  them,  and  as  a  fire  by 
night  to  comfort  them." 

Prayer  is  a  duty  at  all  times  and  in  all 
seasons  of  life. 

Are  you  in  prosperity  ?  Let  prayer  and 
praise  sanctify  all  your  enjoyments. 
Great  is  the  snare  of  outward  pros- 


perity. How  "  hardly  shall  they  that 
are  rich  enter  into  the  kingdom  of  heav- 
en." You  have  need  to  pray  much,  lest 
that  which  was  designed  as  a  talent  for 
great  usefulness,  occasion  your  eternal 
ruin.  Let  nothing  hinder  you  from  giv- 
ing regular  and  full  time  to  devotion. 
The  days  of  health  and  strength  should 
be  given  to  God,  "while  the  evil  days 
come  not  nor  the  years  draw  nigh  when 
thou  shalt  say,  I  have  no  pleasure  in 
them." 

Are  you  afflicted  ?  That  is  the  time 
for  special  prayer.  "  Call  upon  me  in 
the  day  of  trouble,  and  I  will  hear  thee, 
and  thou  shalt  glorify  me."  In  the  ab- 
sence of  the  sun,  the  mild  and  peaceful 
radiance  of  the  moon  illumines  our  path. 
Let  devotion  spread  a  cheering  light  over 
your  darker  hours.  "  The  Queen  of 
night,"  says  Bowdler,  "  unveils  its  full 
beauty  when  the  hours  of  joy  and  lustre 
have  passed  away,  pouring  as  it  were  a 
holy  light  through  the  damps  and  dark- 
ness of  adversity."  Thus  will  constant 
prayer  cheer  the  darkest  season  of  afflic- 
tion. 

Are  you  young  1  Let  that  rapid  tor- 
rent of  youthful  strength  and  vivacity, 
which,  if  left  to  itself,  would  only  bp 
wasted  and  dashed  against  rocks,  from 
precipice  to  precipice,  be  turned  into  a 
profitable  course.  Let  this  stream  be 
brought  into  the  channel  of  devotion,  and 
it  will  move  the  machine  of  the  Chris- 
tian life,  and  communicate  innumerable 
blessings  to  man.  "  Those  that  seek  me 
early  shall  find  me."  Nothing  is  more 
pleasing,  nothing  more  profitable,  than 
early  devotion.  Slight  not  him  in  your 
strength,  who  will  be  the  only  protector 
of  your  weakness. 

Are  you  in  middle  life?  In  the  midst 
of  this  world's  engagements,  how  are 
you  encompassed  as  in  a  maze  of  temp- 
tation !  Let  prayer  be  the  secret  thread 
which  leads  you  safbly  out  of  this  laby- 
rinth. How  are  you  surrounded  with 
duties  of  the  fust  importance  !  What  a 
happy  influence,  then,  would  devotion 
have  in  making  you  a  general  blessing  to 
your  family,  your  neighbourhood,  and 
your  country  !  Like  the  regulator  in 
the  watch,  though  unseen  outwardly,  it 
would  keep  the  spring  of  your  actions  in 


196 


ON  PRAYER. 


order  5  it  would  make  all  your  move- 
ments certain  and  useful.  Give  the 
strength  of  your  years  to  God,  and  you 
will  leave  "  a  good  name  better  than 
precious  ointment."  Remember,  "  the 
prayer  of  faith,"  as  Bishop  Porteus  says, 
"moves  the  hands  of  him  that  moveth 
all  things." 

Are  you  in  declining  years  ?  and  will 
you  not  hold  converse  with  Him  whom 
you  are  soon  to  meet  and  see  face  to  face? 
Why  should  you  enter  the  eternal  world 
a  stranger  to  the  great  King  who  rules 
there,  when  you  have  an  opportunity  of 
being  adopted  into  his  family,  enjoying 
his  presence  here,  and  sharing  the  splen- 
dours of  his  crown  and  of  his  glories 
hereafter.  "  What,"  says  one,  "  can  be 
more  truly  desirable  than  to  attain  to  a 
measure  of  that  light  and  peace,  which, 
in  their  full  measure,  belong  to  a  higher 
condition  ?  and  what  more  excellent  than 
that  occupation  which  connects  the  ser- 
vice with  the  enjoyment  of  God,  the  du- 
ties of  this  life  with  the  glories  of  the 
better  ?" 

To  every  class  of  my  readers  I  say, 
PRAY  WITHOUT  CEASING. 


HYMNS  ON  PRAYER. 
I. 

Prater  is  the  soul's  sincere  desire, 

Utter'd  or  unexpress'd  ; 
The  motion  of  a  hidden  fire 

That  trembles  in  the  breast. 

Prayer  is  the  burthen  of  a  sigh, 

The  falling"  of  a  tear, 
The  upward  glancing-  of  an  eye. 

When  none  but  God  i3  near. 

Prayer  is  the  simplest  form  of  speech, 

That  infant  lips  can  try ; 
Prayer  the  sublimest  strains  that  reach, 

The  Majesty  on  high. 

Prayer  is  the  Christian's  vital  breath, 

The  Christian's  native  air, 
His  watchword  at  the  gates  of  death, 

He  enters  heaven  with  prayer. 

Prayer  is  the  contrite  sinner's  voice, 

Returning  from  his  ways  ; 
While  angels  in  their  songs  rejoice, 

And  say,  "  Behold,  he  prays !" 

The  saints  in  prayer,  appear  as  one, 
In  word,  in  deed,  and  mind, 

When,  with  the  Father  and  the  Son, 
Their  fellowship  they  find. 


Nor  prayer  is  made  on  earth  alone  ; 

The  Holy  Spirit  pleads  ; 
And  Jesus,  on  th'  eternal  throne, 

For  sinners  intercedes. 

O  Thou,  by  whom  we  come  to  God, 

The  Life,  the  Truth,  the  Way, 
The  path  of  Prayer  Thyself  hast  trod, 

Lord,  teach  us  how  to  pray. 

MONTGOMERY. 

II. 

Though  "Holy,  Holy,  Holy,  Lord!" 

Seraph  to  seraph  sings  ; 
And  angel  choirs,  with  one  accord, 

Worship  with  veiling  wings  : 

Though  Earth  thy  footstool,  Heaven  thy 
Thy  way  amid  the  sea,  [throne. 

Thy  paths  deep  floods,  thy  steps  unknown, 
Thy  counsels  mystery : 

Yet  wilt  thou  look  on  him  who  lies 

A  suppliant  at  his  feet ; 
And  hearken  to  the  feeblest  cries, 

That  reach  thy  mercy  seat. 

Between  the  cherubim,  of  old, 

Thy  glory  was  express' d  ; 
But  God,  in  Christ,  we  now  behold, 

In  flesh  made  manifest. 

Through  him,  who  all  our  sickness  felt, 

Who  all  our  sorrows  bears  ; 
Through  him,  in  whom  thy  fulness  dwelt, 

We  offer  up  our  prayers. 

Touch' d  with  a  feeling  of  our  woes, 
Jesus  our  High  Priest  stands  ; 

All  our  infirmities  he  knows, 
Our  souls  are  in  his  hands. 

He  bears  them  up  with  strength  divine, 

When  at  thy  feet  we  fall ; 
Lord  !  cause  thy  face  on  us  to  shine ; 

Hear  us  ;  on  Thee  we  call. 

MONTGOMERY. 

III. 

Lord  !  teach  us  how  to  pray  aright, 

With  rev'rence  and  with  fear; 
Though  dust  and  ashes  in  thy  sight, 

We  may,  we  must,  draw  near. 

We  perish,  if  we  cease  from  prayer  ; 

O  grant  us  power  to  pray  : 
And  when  to  meet  thee  we  prepare, 

Lqrd,  meet  us  by  the  way. 

Give  deep  humility ;  the  sense 

Of  godly  sorrow  give  ; ' ' 
A  strong  desiring  confidence 

To  hear  thy  voice,  and  live  ; 

Faith  in  the  only  Sacrifice 

That  can  for  sin  atone  ; 
To  cast  our  hopes,  to  fix  our  eyes, 

On  Christ,  on  Christ  alone  ; 

Patience  to  watch,  and  wait,  and  weep, 

Though  mercy  long  delay ; 
Courage  our  fainting  souls  to  keep, 

And  trust  the©,  though  thou  slay : 


ON  PRAYER; 


197 


Give  these ;— and  then  thy  will  be  done ; 

Thus  strengthen' d  with  all  might. 
We,  by  the  Spirit,  through  thy  Son, 

Shall  pray,  and  pray  aright. 

MONTGOMERY. 

IV. 

Lord  !  when  we  bend  before  thy  throne, 

And  our  confessions  pour, 
Teach  us  to  feel  the  sins  we  own, 

And  hate  what  we  deplore. 

Our  broken  spirit  pitying  see  ; 

True  penitence  impart  : 
Then  let  a  kindling  glance  from  thee 

Beam  hope  on  every  heart. 

When  we  disclose  our  wants  in  prayer, 

May  we  our  wills  resign  ; 
And  not  a  thought  our  bosom  share, 

That  is  not  wholly  thine. 

May  faith  each  weak  petition  fill, 

And  raise  it  to  the  skies, 
And  teach  our  heart  'tis  Goodness  still 

That  grants  it,  or  denies. 


CHAPTER  XV. 

Forms  of  prayer. 

The  writer's  design  has  been  to  induce 
his  readers,  generally,  to  pray  in  private 
and  in  the  family,  without  forms.  Yet 
as  this  work  may  fall  into  the  hands  of 
many,  to  whom  this,  from  various  causes 
would  not  immediately  be  practicable,  he 
adds  a  few  Forms  of  Prayer. 

He  has,  in  two  or  three  instances,  put 
the  names  of  the  parts  of  prayer  to  the 
forms,  as  a  means  of  assisting  those  who 
may  use  them  to  learn  the  divisions  of 
prayer. 

In  the  part  of  Confession  in  the  differ 
ent  prayers,  the  writer  has  mentioned 
those  sins  which  are  most  common.  The 
person  who  uses  the  form  may  easily  al 
ter  it  according  to  circumstances. 

These  forms  must  rather  be  considered 
as  hints  to  be  improved  on  than  examples 
to  copy.  Much  of  the  interest  of  private 
aii^d  family  prayer  depends  on  personal 
and  local  circumstances.  Let  us  endcav 
our  to  attain  that  spirit  of  grace  and  sup- 
plication which  enables  the  Christian,  in 
a  strain  of  holy  devotion,  to  bring  the 
changing  circumstances  and  events  of 


life  before  the  throne  of  grace,  comforts 

his  own  heart  in  private  prayer,  and  edi-|D0idly  toThe  throne  of  grace. 


fies  and  interests  all  about  him  in  family 
worship. 

PRAYER    FOR  THE    GIFT  AND    GRACE  OF 
PRAYER. 

O  thou  eternal  and  ever-blessed  God, 
who  art  the  Author  and  Giver  of  eyeiy 
good  gift,  and  who  hast  promised  so  many 
and  such  great  blessings  to  them  that  call 
upon  thee,  hear  me  now,  I  beseech  thee, 
through  Jesus  Christ. 

Lord,  I  confess  my  utter  inability  to 
seek  thee  aright.  I  am  encompassed  with 
infirmities  ;  I  acknowledge  my  indisposi- 
tion to  prayer ;  I  bewail  my  backward- 
ness and  reluctance  to  hold  converse  with 
God. 

Teach  me  rightly  to  feel  this  my  weak- 
ness and  helplessness.  Give  me  a  more 
complete  knowledge  of  my  insufficiency. 
Convince  me  of  the  need  that  I  have  of 
thy  divine  assistance,  and  grant  me  ear- 
nest desires  after  thy  salvation.  Create 
in  me  an  hungering  and  thirsting  after 
righteousness.  Impart  to  me  a  holy  lib- 
erty of  soul  in  calling  upon  thee.  Heav- 
enly Father,  Fountain  of  light  and  life,  I 
do  not  ask  for  earthly  riches,  vain  pleas- 
ures, human  honours;  but  I  do  humbly 
ask  for  the  spirit  of  prayer,  for  the  heart 
ever  prepared  and  ready  to  call  upon  God. 

It  is  thy  promise  that  thou  wilt  give  the 
Holy  Spirit  to  them  that  ask.  I  ask,  do 
thou  give  ;  I  seek,  grant  that  I  may  find  ; 
I  knock,  let  it  be  opened  unto  me.  Help 
me  to  pray  in  the  Holy  Ghost.  Help  me 
to  live  daily  in  constant  believing  prayer. 
Lord,  teach  me  to  pray.'" 

By  nature  proud  and  self-sufficient,  I 
am  prone  to  think  and  act  as  if  I  needed 
not  thy  help  ;  but  O  teach  me  to  know- 
how  poor  and  how  needy  I  really  am  ; 
and  knowing  my  great  and  many  neces- 
sities, and  my  entire  dependence  on  thee, 
give  me  the  disposition,  from  day  to  day, 
and  from  hour  to  hour,  to  seek  thy  help 
and  strength. 

Enable  me  entirely  to  confide  in  thy 
almighty  power,  thy  boundless  compas- 
sion, thy  infinite  love,  and  thy  amazing 
mercy.  Let  the  gift  of  thy  Son  Jesus 
Christ,  and  his  intercession  for  sinners, 
encourage  me  to  approach  thee.  Help 
me  to  pray,  relying  only  on  his  merits, 
and  through  him  mav  I  learn  to  come 


198  ON  ] 

Let  nothing  keep  me  from  God.  May 
I  renounce  all  known  sin,  and  all  carnal 
indulgences,  and  not  be  conformed  to  this 
world.  Enable  me  to  resist  the  tempta- 
tions of  Satan,  to  watch  against  self-right- 
eousness and  spiritual  pride,  and  never  to 
neglect  the  study  of  thy  word. 

Give  me  grace,  whenever  I  seek  thee, 
to  look  for  the  aid  of  the  Holy  Spirit,  to 
trust  only  in  the  name  of  thy  Son,  and  to 
watch  unto  prayer.  Let  me  not  be  rash 
with  my  mouth;  but,  meditating  before  I 
pray,  may  I  ask  in  faith,  in  simplicity  of 
mind,  with  filial  freedom  of  spirit,  in  sin- 
cerity of  heart,  and  fervency  of  desire, 
praying  always  with  all  prayer,  and 
watching  thereunto  with  all  perseverance. 
And,  after  having  done  all,  may  I  ever 
consider  myself  an  unprofitable  servant. 

Grant  me  thy  Holy  Spirit  to  help  my 
infirmities,  for  I  know  not  what  to  pray 
for  as  I  ought ;  grant  me  thy  Holy  Spirit 
to  make  intercession  for  me  with  groan- 
ings  which  cannot  be  uttered. 

Give  me,  O  give  me  this  great  gift, 
the  spirit  of  grace  and  supplication,  for 
thy  dear  Son's  sake,  Jesus  Christ  our 
Lord.  Amen. 

PRIVATE   MORNING  PRAYER. 

Merciful  God,  give  ear  unto  me,  when 
I  cry  to  thee,  in  the  name  of  Jesus  Christ. 
My  voice  shalt  thou  hear  in  the  morning, 
O  Lord  ;  in  the  morning  will  I  direct  my 
prayer  unto  thee,  and  will  look  up.  Lord, 
help  me  to  pray. 

Confession. 

Great  is  the  need  that  I  have  to  seek 
the  Lord  while  he  may  be  found,  and  to 
call  upon  him  while  he  is  near.  I  know 
that  in  me,  that  is  in  my  flesh,  dwelleth 
no  good  thing.  The  things  of  the  world, 
the  lust  of  the  eye,  and  the  lust  of  the 
flesh,  and  the  pride  of  life,  are  continual- 
ly tempting  me,  and  leading  me  astray 
from  thee.  My  affections  towards  thee, 
my  God,  are  cold  and  dull.  My  tempers 
are  often  unsanctified.  I  am  prone  to 
depart  from  thee,  and  lukewarm  and  in- 
different when  I  ought  to  have  a  holy 
zeal.  I  too  much  neglect  and  trifle  with 
my  own  salvation,  and  the  salvation  of 
my  relatives  and  friends.  I  have  little 
of  that  spiritual  mind  which  is  life  and 


PRAYER. 

peace.  My  temptations  are  many,  I  often 
yield  to  them  ;  I  have  no  strength  of  my 
own  to  resist  them. 

Petition. 

I  beseech  thee,  therefore,  O  my  God,  to 
be  very  merciful  to  me  a  sinner.  Incline 
and  enable  me  to  come  to  Jesus  Christ, 
weary  and  heavy  laden  as  I  am,  and  may 
I  find  rest  in  him.  Teach  me  my  own 
guilt  and  ruin ;  and  help  me  to  rely  on 
his  blood,  and  build  all  my  hopes  on  his 
righteousness.  God  grant  that,  being 
grafted  in  Christ,  I  may  live  to  him. 
Suffer  me  not  to  deceive  myself  by  a 
mere  form  and  profession  of  religion  ;  but 
give  me  true  faith  that  I  may  really  abide 
in  Christ  and  bear  much  fruit.  Quicken 
thou  my  soul.  Make  my  heart  pure, 
humble,  and  devout  ;  and  my  conversa- 
tion holy  and  heavenly.  Thou  art  my 
Rock,  and  in  thee  do  I  trust.  Thou  art 
my  strength,  O  establish  me.  Help  me 
to  live  near  to  thee  all  the  day  long ;  and 
do  thou  preserve  me  from  that  sin  which 
does  so  easily  beset  me. 

Give  me  grace  this  day  to  overcome 
temptation,  and  to  mortify  all  my  corrupt 
affections.  Grant  unto  me  the  abundance 
of  thy  Holy  Spirit.  Lord,  I  deserve  not 
the  blessing  :  I  have  forfeited  the  mercy  : 
but,  O  thou  with  whom  is  the  residue  of 
the  Spirit,  for  the  glory  of  thy  name, 
and  according  to  thy  faithful  promise, 
give  me  thy  Spirit,  that  I  may  never 
dishonour  thee  by  inconsistency  and  un- 
fruitfulness,  but  abound  in  every  good 
work,  and  walk  worthy  of  the  gospel  of 
Christ.  Enable  me  to  begin  anew  this 
day,  in  seriousness,  and  in  entire  dedica- 
tion of  heart  to  give  myself  to  thee. 

Lord,  help  me  this  day  to  live  in 
prayer,  to  watch  against  the  peculiar 
temptations  of  my  station,  to  embrace 
every  opportunity  of  doing  good,  to  re- 
deem the  time,  and  to  make  steady  ad- 
vances in  that  narrow  way  which  leadeth 
to  eternal  life.  • 

Thanksgiving. 

And  while  I  pray  to  thee  for  those 
mercies  which  I  need,  I  would,  from  the 
heart,  thank  thee  for  all  those  great  bless- 
ings which  I  have  received,  and  do  from 
day  to  day  enjoy.    The  benefit  of  quiet 


m 


ON  PRAYER. 


repose,  the  renewal  of  my  strength,  the 
light  which  I  enjoy,  and  the  better  light 
of  life  ;  these,  and  all  the  mercies  which 
surround  me  on  awaking,  call  for  my  un- 
feigned thanksgiving,  and  I  do  praise  and 
bless  thee  for  them.  Blessed  be  thou 
for  redeeming  mercy.  Blessed  be  thou 
that  Jesus  died  for  sinners,  even  for  me. 
Thanks  be  unto  thee,  that  grace,  pardon, 
peace,  strength,  the  Holy  Spirit,  and  eter- 
nal life,  are  given  to  sinners,  through 
faith  in  Christ.  Unto  him  that  loved  us, 
and  washed  fis  from  our  sins  in  his  own 
blood,  and  hath  made  us  to  be  kings  and 
priests  unto  God,  and  his  Father,  to  him 
be  glory  and  dominion  for  ever  and  ever. 
Amen. 

Intercession. 

O  Lord  God,  let  the  bright  glory  and 
happy  dominion  of  our  Lord  Jesus  Christ 
spread  through  the  world.  Increase  both 
the  number  and  the  zeal  of  those  seeking 
the  good  of  Sion,  and  the  enlargement  of 
thy  Son's  kingdom..  Grant  thy  blessing 
to  every  effort  to  make  the  unsearchable 
riches  of  Christ  known  to  the  Gentiles. 
Give  unto  thy  people  Israel  the  new 
heart  and  the  new  spirit.  Bless  our  fa- 
voured country,  so  that  it  may  be 'a  high- 
ly-honoured instrument  in  diffusing  the 
light  of  truth  abroad  ;  and  grant  that  ev- 
ery exertion  for  that  end  may  be  a  means 
of  reviving  true  religion  in  all  our  hearts 
at  home.  Bless  all  in  authority.  Let 
thy  priests  be  clothed  with  righteous- 
ness, and  thy  people  sing  for  joy.  May 
peace  and  mercy  be  granted  to  all  my 
relatives,  and  rest  on  my  own  soul,  and 
in  my  own  family.  May  we  and  all  thy 
people  be  united  in  one  heart  and  mind 
in  thy  service  and  love,  praying  for  each 
other,  bearing  one  another's  burdens,  and 
so  fulfilling  the  law  of  Christ.  Hear  me, 
for  his  name's  sake.  Amen. 

Our  Father,  &c. 

ANOTHER  PRIVATE  MORNING  PRAYER. 

Almighty  and  heavenly  Father,  who 
art  about  my  path,  and  about  my  bed, 
and  spiest  out  all  my  ways ;  I  come  to 
thee  in  the  name  of  thy  beloved  Son,  and 
in  obedience  to  his  directions,  to  enter 
my  closet,  and  shut  to  my  door,  and  pray 
to  my  Father  which  is  in  secret. 


199 

Thou,  O  Lord,  art  a  shield  for  me,  my 
glory,  and  the  lifter  up  of  mine  head.  I 
laid  me  down,  and  slept ;  1  awaked,  for 
thou,  Lord,  sustained  me.  For  restored 
light,  for  life,  and  health,  and  strength,  I 
praise  and  bless  thee.  Thou,  Lord,  on- 
ly, keepest  me  in  safety,  and  free  from 
evil.  Thou  providest  for  all  my  wants. 
May  my  soul,  and  all  that  is  within  me, 
magnify  God  for  all  his  goodness,  and 
especially  for  his  wonderful  mercy  in 
redeeming  sinners  by  Jesus  Christ ;  for 
the  light  of  that  Sun  of  Righteousness, 
which  arises  with  healing  in  his  wings 
on  benighted  souls ;  for  all  the  blessings 
of  free  salvation  through  him,  all  the 
means  of  grace,  and  the  hope  of  future 
glory. 

Sad  are  the  returns  which  I  have 
made  for  so  many  mercies.  How  un- 
grateful have  I  been !  I  acknowledge 
and  bewail  my  manifold  'sins  and  rebel- 
lions. I  was  born  in  sin,  and  a  child  of 
wrath,  and  I  find  continually  the  flesh 
lusting  against  the  spirit  and  the  spirit 
against  the  flesh,  so  that  I  cannot  do  the 
things  that  I  would.  I  am  guilty,  sinful, 
and  weak.  Lord,  save  me,  or  I  perish. 
I  entirely  depend  on  thy  mercy,  in 
Christ  Jesus,  for  the  gift  and  continuance 
of  every  good,  and  for  deliverance  from 
all  those  evils  which  I  have  justly  de- 
served. 

For  that  mercy  I  now  earnestly  look 
to  thee,  O  Father  of  mercies.  Remem- 
ber me,  O  Lord,  with  the  favour  that 
thou  bearest  unto  thy  people.  O  visit 
me  with  thy  salvation ;  that  I  may  see 
the  good  of  thy  chosen,  that  I  may  re- 
joice in  the  gladness  of  thy  nation,  that  I 
may  glory  with  thine  inheritance.  May 
the  grace  of  God  which  bringeth  salva- 
tion, teaoh  me,  and  all  men,  to  deny  un- 
godliness and  worldly  lusts,  and  to  live 
soberly,  righteously,  and  godly,  in  this 
present  world.  Enable  me  now,  and 
ever  hereafter,  to  seek  the  glory  of  thy 
holy  name,  by  fulfilling  every  duty  of 
my  station  conscientiously  and  diligently. 

Give  me  grace  to  be  continually  look- 
ing to  thee,  through  this  day,  for  direc- 
tion, assistance,  and  strength.  Be  thou 
in  all  my  thoughts,  and  let  me  acknowl- 
edge thee  in  all  my  ways. 

Give  me  the  same  mind  that  was  in 


300 


ON  PRAYER. 


Christ  Jesus,  that  I  may  be  humble,  pa  - 
tient, gentle,  and  full  of  love,  even  as  he 
was.  Teach  me  to  be  poor  in  spirit,  and 
meek;  to  mourn  for  sin,  and  to  hunger 
and  thirst  after  righteousness;  and  thus 
shall  I  obtain  the  blessings  of  the  king- 
dom of  Christ.  Grant  that  I  may  love 
that  Saviour  whom  I  have  not  seen,  and 
believing  in  him  may  I  rejoice  with  joy 
unspeakable  and  full  of  glory. 

And  here  constrained  by  thy  mercies, 
I  would  afresh  present  my  body  a  living 
sacrifice,  holy  and  acceptable  unto  thee, 
which  is  my  reasonable  service.  I  re- 
new in  thy  presence  all  the  solemn  vows 
made  in  Baptism  and  at  thy  Table,  re- 
nouncing the  woild,  the  flesh,  and  the 
Devil !  and  steadfastly  purposing,  by  thy 
help,  to  keep  thy  holy  will  and  com- 
mandments, and  walk  in  the  same  this 
and  every  day  of  my  life.  I  take  thee, 
O  God,  for  my  portion,  and  thy  laws  as 
my  rule,  and  thy  service  as  my  duty,  en- 
treating thee  to  give  me  grace  that  I  may 
be  wholly  thine. 

And  O  that  all  mankind  knew  and 
served  thee.  Grant  that  the  kingdom 
which  is  righteousness,  and  peace,  and 
joy  in  the  Holy  Ghost,  may  be  established 
in  every  land,  in  every  heart.  Fulfill 
thy  gracious  promises.  Send  thy  Gos- 
pel to  the  Gentiles,  and  let  them  be 
turned  from  darkness  to  light.  Let  the 
kingdoms  of  this  world  speedily  become 
the  kingdoms  of  our  God  and  his  Christ, 
that  he  may  reign  for  ever. 

Grant  the  abundance  of  thy  Holy  Spirit 
to  the  ministers  of  Christ  every  where, 
and  especially  to  him  who  watches  over 
my  soul.  Bless  the  place  and  the  neigh- 
bourhood in  which  I  live,  and  prosper 
every  effort  to  do  good. 

Lord,  I  beseech  thee  also,  to  fcless  my 
more  immediate  relations.  Regard  with 
thy  favour  my  parents,  my  brothers  and 
sisters,  my  benefactors  and  friends,  my 
connections  and  acquaintance.  Look 
upon  them  in  mercy,  and  visit  them  with 
thy  salvation.  Hear  these  prayers,  for 
the  only  sake  of  the  Lord  Jesus  Christ. 
Amen. 

Our  Father,  &c. 


PRIVATE  PRAYER  AT  NOON. 

0  Lord  God  Almighty,  my  God,  my 
refuge,  and  my  strength,  incline  my  heart 
to  seek  thee  in  the  name  of  Jesus  Christ, 
and  hear  my  prayer  for  his  sake. 

It  is  one  of  my  highest  privileges,  and 
of  my  greatest  mercies,  that  thine  ear  is 
ever  open  to  the  prayer  of  those  that  call 
upon  thee.  Give  me,  then,  thy  Spirit, 
that  I  may  at  all  times  call  upon  the 
name  of  the  Lord.  At  evening,  at  morn- 
ing, and  at  noon-day,  will  I  pray,  and 
thou  shalt  hear  my  voice.  • 

1  am,  indeed,  a  sinful  and  a  needy 
creature.  My  wants  are  many,  and  my 
necessities  are  urgent.  My  faith  is  weak, 
my  repentance  imperfect,  my  affections 
are  wandering ;  my  heart  is  hard,  my 
pride  is  great,  and  my  sins  are  innumer- 
able. I  fail  continually  both  in  love  to 
thee  and  love  to  my  neighbour,  and  am 
verily  guilty  and  deeply  polluted  in  thy 
sight. 

Yet  still,  O  Lord,  though  I  have  sinned, 
I  have  an  advocate  with  thee,  Jesus 
Christ  the  righteous,  who  is  the  propi- 
tiation for  our  sins.  O  grant  me  faith 
in  him,  that  I  may  be  justified  freely  by 
thy  grace,  through  his  redemption ;  be 
accepted  in  that  beloved  Son ;  and  be  a 
partaker  of  his  Spirit. 

Lord,  make  me  hate  and  loathe  every 
iniquity.  Strengthen  me  to  resist  every 
temptation.  Give  me  grace  to  put  my 
whole  trust  in  thee,  to  love  thee  supreme- 
ly and  constantly,  to  honour  thy  holy 
name,  and  to  serve  thee  truly  all  the  days 
of  my  life.  Teach  me  to  do  thy  will,  O 
my  God,  and  let  thy  good  Spirit  lead  me 
into  the  land  of  uprightness.  Give  me 
grace  to  love  my  neighbour  as  myself,  to 
reverence  my  superiors,  to  hurt  no  one, 
to  be  temperate  and  chaste.  Let  me  not 
be  slothful  in  business,  but  fervent  in 
spirit,  serving  the  Lord. 

Lord,  hast  thou  not  said,  when  the 
poor  and  needy  seek  water,  and  there  is 
none,  and  their  tongue  faileth  for  thirst; 
I  the  Lord  will  hear  them,  I  the  God  of 
Israel  will  not  forsake  them  1  O  Lord,  I 
am  poor  and  needy,  and  my  soul  thirst- 
eth  for  thee.    Hear  me  ;  let  me  drink  of 


ON  PRAYER. 


201 


the  waters  of  life — never  leave  me,  nor 
forsake  me.  Let  me  find  thee,  and  live 
in  thy  presence,  where  alone  is  fulness  of 
joy. 

Grant,  Lord  of  all  power  and  love,  that 
thy  glory  may  be  revealed  to  the  heathen, 
and  that  all  flesh  may  see  it  together. 
Lift  up  the  light  of  thy  countenance  npon 
thy  people.  Build  up  the  waste  places  of 
Sion.    Send  labourers  into  thy  vineyard. 

Bless  all  in  authority,  the  Ministers  of 
thy  Gospel,  and  all  the  people.  Impart 
thy  mercy  and  grace  to  my  dear  rela- 
tions, to  all  who  pray  foi  me,  and  all  for 
whom  I  ought  to  pray.  Be  gracious  to 
those  in  distress.  Grant  to  mine  ene- 
mies, if  I  have  any,  thy  pardoning  mercy 
and  sanctifying  Spirit,  and  reward  seven- 
fold into  their  bosom  those  from  whom  I 
have  received  benefits  and  kindness, 

Lord  God  of  my  salvation,  every  day 
will  I  bless  thee,  and  I  will  praise  thy 
name  for  ever  and  ever.  Great  is  the 
Lord,  and  greatly  to  be  praised,  and  his 
greatness  is  unsearchable.  The  Lord  is 
gracious  and  full  of  compassion,  slow  to 
anger,  and  of  great  mercy.  Thou  keep- 
est  me  from  day  to  day  in  safety,  and 
hast  blessed  me  with  innumerable  mer- 
cies. 

I  thank  thee  for  every  prayer  heard 
and  answered,  and  for  every  good  re- 
ceived. But  thou  hast  commended  thy 
love  above  all,  in  that  while  we  were  yet 
sinners  Christ  died  for  us.  He  shed  his 
blood  for  me ;  and  how  can  I  love,  and 
praise,  and  serve  thee  as  I  ought !  O  help 
me  to  live  in  all  things  to  thy  glory,  for 
the  only  sake  of  Jesus  Christ,  my  Lord 
and  Saviour. 

Our  Father,  &c. 

[As  some  may  be  desirous  to  give  the 
whole  time  of  mid-day  prayer  to  inter- 
cession, the  following  intercessory  prayer 
is  added.] 

INTERCESSORY   PRAYER  AT  NOON. 

Almighty  Father  who  would  have  all 
men  to  be  saved  and  come  to  the  knowl- 
edge of  the  truth,  permit  me  now  to  ap- 
proach thee,  through  Jesus  Christ,  in  be- 
half of  all  those  for  whom  I  ought  to 
pray. 

Lord,  bless  thy  Church  throughout  the 
world.     Let  the  glory  of  the  Lord  rise 

26 


upon  it  in  every  place.  I  humbly  pray 
for  the  peace  of  Jerusalem.  Grace  be 
with  all  them  that  love  the  Lord  Jesus 
Christ  in  sincerity.  Grant  that  they 
that  believe  in  him  may  stand  fast,  in  one 
spirit  with  one  mind,  striving  together 
for  the  faith  of  the  Gospel,  and  send 
them  now  piosperity. 

Bless  that  particular  branch  of  thy 
church  to  which  I  belong.  May  it  con- 
tinue to  be  favouied  with  the  advantages 
which  it  now  enjoys.  God  of  all  grace, 
grant  that  thy  ministering  servants  in  all 
the  earth  may  be  dead  to  the  world  and 
alive  to  Christ,  and  faithfully  and  con- 
tinually preach  the  doctrines  of  his  sal- 
vation. If  any  preach  themselves,  and 
not  the  Lord  Jesus  Christ,  O  God,  change 
thou  their  hearts,  show,  them  their  dan- 
ger, teach  them  thy  truth,  and  enable 
them  to  proclaim  it  to  others.  Give  wis- 
dom, grace,  and  every  blessing,  to  that 
minister  from  whom  I  hear  thy  word. 

And  I  pray  thee,  great  Lord  of  the 
harvest,  who  seest  and  knowest  all  men, 
and  hast  the  hearts  of  all  in  thy  control, 
bless  all  Universities,  Seminaries,  and 
Schools,  that  in  them,  the  young  may  be 
trained  up  in  the  fear  of  God  and  the 
faith  of  Christ.  Give  thy  Holy  Spirit  to 
all  preparing  for  the  ministry.  Send 
forth  into  thy  vineyard,  both  in  our  own 
country  and  in  every  land,  men  of  an 
enlightened  mind  and  a  devout  heart, 
men  of  patient  perseverance,  of  firm  res- 
olution, of  entire  dedication  of  body  and 
soul  to  their  work,  of  a^wise  and  sober 
judgment,  and  of  unquenchable  love  to 
immortal  souls. 

Give  thy  blessing  to  all  in  authority, 
that  they  may  use  the  means  which  thou 
hast  given  them  in  the  spread  of  true 
religion.  Lord,  instruct  our  Magistrates, 
and  teach  our  Senators  wisdom,  that 
judgment  may  run  down  as  waters,  and 
righteousness  as  a  mighty  stream.  Grant 
that  every  where  such  men  as  Nehemiah 
and  Daniel  may  be  raised  up  to  offices  in 
the  state — men  who  shall  disinterestedly 
labour  and  pray  for  the  advancement  of 
righteousness,  and  truth,  and  peace. 

Our  national  sins  call  indeed  for  judg- 
ment ;  but  grant  that  mercy  may  rejoice 
over  judgment,  and  grace  abound  over 
sin.    Give  us,  I  beseech  thee,  those  tern- 


202 


ON  PRAYER. 


poral  and  spiritual  blessings  which  we 
deserve  not,  for  to  thee  belongeth  mer- 
cies and  forgiveness  of  sins. 

Grant  that  the  doctrine  of  Christ  cru- 
cified may  be  every  where  preached. 
Let  such  as  now  are  Christians  in  name 
only,  being  taught  the  grace  of  our  Lord 
Jesus  Christ,  seek  the  life  and  power  of 
religion ;  may  the  Jews,  hearing  of  Christ 
Jesus,  look  unto  him  whom  they  have 
pierced,  and  mourn  ;  and  may  the  Gen- 
tiles be  given  to  him.  So  let  the  earth 
be  filled  with  the  knowledge  of  the  Lord, 
as  the  waters  cover  the  sea. 

May  such  an  effusion  of  thy  Spirit  be 
shed  on  all  flesh,  that  every  tongue  may 
joyfully  sing  the  angelic  song,  "  Glory 
to  God  in  the  highest,  on  earth  peace, 
good  will  towards  men." 

Bestow  thy  grace  abundantly  on  my 
brethren  and  kinsmen,  according  to  the 
flesh,  my  parents,  brothers,  and  sisters, 
and  all  my  relatives,  my  servants,  my 
Christian  friends,  neighbours,  and  con- 
nections. If  any  hate  or  revile  me,  Lord, 
teach  me  to  bless  them — if  any  despite- 
fully  use  me  or  persecute  me,  I  now 
pray  to  thee  in  their  behalf.  Father, 
forgive  them,  and  do  them  good. 

Look  on  the  destitute  and  afflicted ; 
let  their  afflictions  lead  them  to  thee,  that 
they  may  find  God  their  refuge  and 
strength,  a  very  present  help  in  time  of 
trouble;  and  though  the  chastening  be 
grievous,  may  they  experience  that  it 
yieldeth  the  peaceable  fruits  of  right- 
eousness. 

Finally,  0  Lord  God,  quicken  all  those 
that  are  dead  in  trespasses  and  sins ; 
grant  that  those  beginning  to  know  the 
truth  may  follow  on  to  know  the  Lord, 
those  that  are  weak  in  faith  may  wax 
strong,  those  that  have  backslidden  may 
be  healed,  those  that  are  strong  may  be 
confirmed  more  and  more,  and  go  from 
strength  to  strength  till  they  appear  in 
Sion.  Thanks  be  to  thee  for  all  thy  ser- 
vants departed  this  life  in  thy  faith  and 
fear.  Shortly  accomplish  the  number 
of  thine  elect,  and  hasten  thy  kingdom, 
through  Jesus  Christ  our  Lord,  and  Sa- 
viour. Amen.* 


*  Some  have  found  it  advantageous  to  give 
particular  days  for  particular  parts  of  interccs- 


PRIVATE  EVENING  PRAYER. 

Gracious  and  merciful  God,  slow  to 
anger,  great  in  power,  and  rich  in  mercy 
to  all  them  that  call  upon  thee,  help  me 
now  so,  in  the  name  of  Christ,  to  ask, 
that  I  may  have ;  and  so  to  seek  that  I 
may  find. 

Enter  not  into  judgment  with  me,  O 
Lord,  for  in  thy  sight  I  cannot  be  justi- 
fied. However  unblameable  I  may  ap- 
pear before  men,  before  Him  who  knows 
the  heart,  I  confess  and  would  mourn 
over  innumerable  sins  in  the  past  day, 
and  in  every  day  of  my  life. 

I  acknowledge  with  shame  and  sorrow 
my  hypocrisy  and  pride,  my  vanity  and 
selfishness,  my  unbelief  and  impatience, 
my  self-indulgence  and  self-righteous- 
ness, my  obstinacy  and  self-will,  my  dis- 
regard of  thy  law  and  thy  glory,  my  liv- 
ing to  myself  and  not  to  thee.  And,  O 
how  hard  is  my  heart,  that  feels  so  little 
the  guilt  and  the  evil  of  so  many  and 
such  great  sins ! 

Lord  of  all  power  and  might,  soften 
and  break  this  hard  heart.  Give  me  a 
contrite  spirit.  There  is  mercy  with 
thee.  There  is  forgiveness  with  thee. 
0  may  thy  great  mercy  be  displayed 
towards  me,  in  pardoning  all  my  sins, 
and  in  renewing  my  soul.  Give  me  pen- 
itence, faith,  and  self-denial.  Bestow  on 
me  the  graces  of  sincerity,  humility,  and 
love. 

May  the  love  of  Christ  be  more  known 
and  felt  by  me,  and  let  it  constrain  me 
to  live  not  to  myself,  but  to  him  that 
died  for  me.  Grant  me  thy  Holy  Spirit, 
teaching  those  things  of  which  I  am  ig- 
norant, taking  of  the  things  of  Christ  to 
show  them  unto  me,  and  daily  sanctify- 
ing my  heart. 

I  ask  for  heavenly  wisdom,  holy  sim- 
plicity, ardent  zeal,  and  purity  of  heart. 
Incline  me  to  study  to  be  quiet,  and  to 
do  my  own  business,  and  to  work  with 
my  own  hands.  Prepare  me,  day  by 
day,  more  and  more,  for  the  coming  of 


sion,  as  follows  : — Sunday,  Ministers  and  Chris- 
tian Congregations. — Monday,  Family. — Tues- 
day, relations,  friends,  and  enemies. — Wednes- 
day, our  Country. — Thursday,  Benevolent  and 
Religious  Societies.  —  Friday,  The  Church 
throughout  the  world. — Saturday,  Jews,  Gen- 
tiles, and  unconverted  persons. 


♦ 


ON  PRAYER. 


•203 


our  Lord  Jesus  Christ.  Make  me  meet 
to  be  a  partaker  of  the  inheritance  of  the 
saints  in  light. 

I  commend  myself  to  thy  care  during 
the  night.  May  I  lay  down  at  peace 
with  thee,  through  Christ,  and  in  peace 
with  all  the  world. 

0  Lord,  though  I  be  unworthy  through 
my  manifold  transgressions  to  approach 
thee  at  all,  yet  thou  hast  commanded  that 
intercessions  be  made  for  all  men;  hear 
me,  therefore,  unworthy  though  I  be,  in 
behalf  of  all  that  need  my  prayers.  May 
the  Lord  comfort  his  people,  and  have 
mercy  upon  his  afflicted.  Let  all  na 
tions  whom  thou  hast  made,  come  and 
worship  before  thee  and  glorify  thy  name. 
Let  every  obstacle  which  may  hinder  the 
progress  of  thy  truth  be  removed  in 
mercy.  Bless  all  the  members  of  the 
Church  of  Christ,  and  all  his  ministers, 
and  especially  those  with  whom  I  am 
more  intimately  connected. 

Give  to  my  parents,  my  brothers,  my 
sisters,  and  my  relatives,  all  those  tem- 
poral and  spiritual  blessings  of  which 
they  stand  in  need.  Bless  my  superiors, 
my  companions,  and  all  about  me.  Con- 
tinue the  blessings  of  peace  to  my  coun- 
try. Pardon  any  who  may  have  injured 
me ;  and  if  I  have  injured  any,  may  I  be 
ready  to  confess  my  fault,  and  to  make 
restitution  for  any  wrong  done,  and  may 
they  be  disposed  to  forgive  me. 

1  would  not,  O  thou  gracious  giver  of 
every  good,  close  my  evening  prayer, 
without  offering  up,  through  Christ  Je- 
sus, my  sincerest  thanksgiving  for  all  the 
mercies  of  the  past  day.  For  any  help 
vouchsafed  in  my  duties  ;  for  any  stand 
which  I  may  have  been  enabled  to  make 
against  sin,  Satan,  and  the  world :  for 
any  measure  of  light,  knowledge,  or 
grace,  given  unto  me,  all  praise,  all  glo- 
ry be  to  thee.  If  I  am  still  kept  in  thy 
way,  and  yet  spared  from  that  ruin  which 
I  have  deserved,  while  I  live,  let  me 
praise  and  bless  thee. 

How  great  is  the  sum  of  thy  mercies  ! 
When  I  look  back  on  thy  past  blessings, 
when  I  read  thy  promises  relating  to  that 
which  is  to  come,  and  when  I  look  around 
me  on  every  side,  and  especially  when  I 
regard  that  cross  on  which  thy  Son  died 
for  sinners,  I  would  say  from  the  heart, 


My  mouth  shall  speak  the  praise  of  the 
Lord,  and  let  all  flesh  bless  his  holy  name 
for  ever.    Amen  and  Amen. 

Hear  me  for  the  only  sake  of  Jesus 
Christ. 

Our  Father,  &c. 

ANOTHER  PRIVATE  EVENING  PRAYER. 

Amighty  God,  Father  of  mercies,  and 
God  of  all  comfort,  according  to  thy 
gracious  promise,  give  me  thy  Holy 
Spirit,  to  help  my  infirmities,  and  enable 
me,  in  the  name,  and  through  the  media- 
tion of  thy  Son  Jesus  Christ,  our  Lord, 
to  call  upon  thee. 

Great  is  thy  goodness  to  ns  sinners,  in 
that  we,  who  have  grievously  offended 
thee,  have  such  a  mediator,  who  ever 
liveth  to  make  intercession  for  us.  With- 
out a  Saviour  I  can  have  no  hope  ;  for  I 
have  sinned  against  thee,  and  done  evil 
in  thy  sight  day  by  day. 

I  confess  and  mourn  before  thee  the 
manifold  sins  of  the  past  day.*  I  daily 
offend  thee  by  pride,  impenitence,  hard- 
ness of  heart,  unbelief,  and  forgetfulness 
of  thee,  and  in  many  other  ways :  leav- 
ing undone  the  things  which  I  ought  to 
have  done,  and  doing  those  which  I 
ought  not. 

Lord,  let  thy  Holy  Spirit  convince  me 
of  my  sinfulness.  I  pray  that  I  may 
see  more  of  the  extent  of  my  iniquities, 
and  feel  more  of  their  guilt.  Thus  may 
I  be  led  to  hate  sin,  and  to  feel  the  need 
and  value  of  that  Saviour  who  came  to 
seek  and  to  save  that  which  was  lost. 
Grant  that  I  may  be  a  partaker  of  His 
great  salvation.  Whatever  else  I  lose, 
may  I  win  Christ,  and  be  found  in  him. 

Lord,  I  am  unclean  ;  if  thou  wilt,  thou 
canst  make  me  clean.  I  believe  that  thou 
art  able,  I  believe  that  thou  art  willing. 
Lord,  help  my  unbelief;  Lord,  make  me 
clean. 

Give  me,  I  beseech  thee,  such  a  sense 
of  thy  mercy  in  free  forgiveness,  through 
the  blood  of  Christ,  that  I  may  be  con- 
strained to  present  my  body  a  living  sac- 
rifice unto  thee.  Enable  me  daily  to 
crucify  the  lusts  of  the  flesh.  (Jive  me 
such  a  measure  of  thy  grace,  that  all  the 


♦  Here  itata  thnec  sins  of  which  your  con- 
science accuses  you. 


204  ON  PRAYER. 


powers  of  my  mind,  all  the  affections  of 
my  heart,  all  the  members  of  my  body, 
and  all  the  talents  entrusted  to  me,  may 
be  unreservedly  engaged  for  thee.  Lord, 
incline  me  to  spend  myself  and  be  spent 
for  thee :  strengthen  my  desire  to  do  so, 
and  enable  me  ever  hereafter  to  bring 
this  desire  to  good  effect. 

Let  the  number  of  thy  willing  and  de- 
voted servants  be  every  where  increased. 
Be  thou  exalted,  O  God,  above  the  heav- 
ens, and  thy  glory  above  all  the  earth. 
Pour  out  thy  Spirit  upon  all  flesh,  that 
all  the  ends  of  the  earth  may  remember 
and  turn  unto  the  Lord,  and  all  the  kin- 
dreds of  the  nations  may  worship  before 
thee.  Let  thy  great  name,  now  so  little 
known,  and  so  much  profaned,  be  mag- 
nified and  sanctified  in  every  country  and 
by  every  tongue. 

Bless  the  land  in  which  I  dwell :  its 
government,  the  ministers  of  Jesus  Christ, 
and  all  its  people.  May  we  be  a  people 
fearing  God  and  working  righteousness. 
Look  with  thine  especial  favour  on  my 
relatives  and  friends,  my  family  connec- 
tions and  acquaintance.  May  they  all 
be  partakers  of  the  grace  of  Christ  here, 
and  of  his  glory  hereafter. 

I  will  bless  the  Lord  at  all  times,  his 
praise  shall  continually  be  in  my  mouth. 
O  my  soul,  and  all  that  is  within  me, 
bless  his  holy  name ;  bless  the  Lord,  0 
my  soul,  and  forget  not  all  his  benefits. 
How  great  and  how  numerous  they  are  ! 

Blessed  be  the  Lord  who  daily  loadeth 
us  with  benefits.  All  the  temporal  mer- 
cies granted  so  abundantly  to  me,  my 
food,  my  clothing,  my  home,  my  friends, 
the  daily  provisions  for  my  various  ne- 
cessities, these  are  from  thee,  who  open- 
est  thy  hand  and  fillest  all  things  living 
with  plenteousness.  But,  above  all,  bles- 
sed be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with 
all  spiritual  blessings  in  heavenly  things 
in  Christ  Jesus.  Thanks  be  unto  God 
for  his  unspeakable  gift. 

Now  unto  the  King  eternal,  immortal, 
invisible,  the  only  wise  God,  be  honour 
and  glory  for  ever  and  ever..  Amen. 

These  prayers  and  praises  I  offer  up 
in  the  name  of  the  Lord  Jesus  Christ,  the 


Saviour  of  perishing  sinners:  trusting 
only  in  his  mediation  and  merits.  Amen, 
Our  Father,  &c. 

PRAYER  BEFORE  THE  LORD'S  SUPPER. 

O  Thou,  the  God  of  our  Lord  Jesus- 
Christ,  the  Father  of  glory,  I  approach 
thee  as  my  God  and  my  Father,  through 
thy  Son,  our  Saviour  and  Intercessor. 

Invited  to  partake  of  the  memorial  of 
his  dying  love,  and  to  join  thy  people  in 
remembering  him,  I  come  to  thee  for  the 
gift  of  all  dispositions  suitable  to  a  ser- 
vice so  solemn  and  so  affecting. 

Deliver  me,  I  beseech  thee,  from  all 
careless,  vain,  and  trifling  thoughts  ;  let 
me  lay  aside  the  world  and  its  vanities ; 
let  me  renounce  all  self-righteousness  and 
superstitions,  and  come  as  a  humble  pen- 
itent, expecting  to  discover  fresh  views 
of  my  Saviour's  glory  and  goodness,  and 
to  receive  from  him  fresh  strength  to 
glorify  his  name. 

O  Lord,  thou  hast  warned  me  against 
eating  this  bread,  and  drinking  this  cup 
unworthily.  God  of  mercy  preserve  me 
from  so  great  a  sin.  Thou  hast  directed, 
"  Let  a  man  examine  himself,  and  so  let 
him  eat  of  that  bread,  and  drink  of  that 
cup I  beseech  thee,  incline  and  enable 
me  to  examine  myself,  to  enquire  into 
my  motives  in  coming,  to  look  back  on 
my  life,  and  to  compare  my  thoughts, 
words,  and  works,  with  thy  holy  law. 

If  1  have  wronged  others,  Lord,  dispose 
and  assist  me  to  make  reparation.  Where- 
in I  have  offended  thee,  give  me  that 
godly  sorrow  that  works  repentance  unto 
salvation.  Let  thy  Holy  Spirit  convince 
me  of  my  fallen  and  guilty  state  before 
thee.  Take  away  the  heart  of  stone,  and 
give  me  the  heart  of  flesh — the  broken 
and  contrite  spirit.  And  O  grant  unto 
me  full  purpose  of  heart  to  forsake  eve- 
ry sin,  whatever  it  may  cost  me  ;  how- 
ever habitual  it  may  become.  Search 
thou  me,  O  Lord,  and  know  my  heart ; 
try  me,  and  know  my  thoughts,  and  see 
if  there  be  any  wicked  way  in  me,  and 
lead  me  into  the  way  everlasting. 

Let  the  conviction  of  my  exceeding 
sinfulness,  lead  me  cordially  and  grateful- 
ly to  accept  my  Saviour's  gracious  invi- 


ON  PRAYER. 


205 


tations,  and  come  weary  and  heavy  laden 
unto  him.  May  I  go  to  thy  table  mourn- 
ing for  sin,  and  hungering  and  thirsting 
after  righteousness,  believing  in  Christ  as 
my  only  hope  and  refuge,  grateful  for  all 
thy  mercies,  and  with  a  heart  full  of  love 
to  thee  and  all  mankind. 

Lord,  I  implore  thy  special  grace  at 
.his  solemn  ordinance.  In  the  breaking 
of  bread,  help  me,  by  a  living  faith,  to 
view  Christ's  body  broken  for  me  ;  and 
in  the  pouring  out  of  the  wine,  his  blood 
shed  for  me.  May  I  thus  learn"  to  feel 
more  of  the  evil  of  sin,  and  more  of  the 
love  of  Christ.  Help  me  wisely,  believ- 
ingly,  and  gratefully  to  discern  the  Lord's 
body ;  and  may  it  be  as  living  food  to 
my  soul,  so  that  now  resting  on  the 
atonement  of  Christ,  my  Lord,  I  may  re- 
joice and  be  glad  in  his  great  salvation. 
May  he  thus  be  evidently  set  forth  cruci- 
fied before  me,  and  may  I  enjoy  the 
communion  of  his  body  and  his  blood. 

Gracious  Lord,  I  beseech  thee,  enable 
me,  when  I  receive  the  bread,  by  a  live- 
ly faith  to  realize  the  blessed  truth,  that 
Christ  died  for  sinners,  even  for  me ;  and 
when  I  drink  the  wine,  to  believe  accord- 
ing to  his  own  word,  that  his  blood  was 
shed  for  many  for  the  remission  of  sins. 
May  I  then  afresh  give  myself  wholly  to 
thee,  to  be  entirely  thine,  in  life,  in  death, 
and  through  eternity ;  renewing  all  my 
solemn  vows  of  obedience,  and  receiving 
fresh  strength  to  carry  them  into  effect. 

Grant  also  unto  all  that  shall,  meet 
with  me  around  thy  table  the  same  bless- 
ings. Let  our  hearts  be  drawn  near  to 
each  other.  Give  us  to  enter  into  the 
privilege  of  the  communion  of  saints  ;  and 
may  we  know  that,  though  many,  we  are 
one  body,  and  all  partakers  of  that  one 
bread,  the  living  and  true  bread  that 
came  down  from  heaven. 

O  Lord,  may  we  and  all  thy  people 
thus  assembling  in  thine  earthly  courts, 
be  made  more  and  more  meet  for  thy 
heavenly  mansions,  and  at  length  come 
to  sit  down  with  Abraham,  and  Isaac, 
and  Jacob,  in  the  kingdom  of  heaven  ; 
may  we  meet  again  there,  where  faith 
shall  be  lost  in  sight,  and  hope  in  full  en- 
joyment, and  love  for  ever  fill  all  our 
souls,  through  Jesus  Christ,  our  Strength 
and  our  Redeemer.  Amen. 


PRAYER  AFTER  THE  LORD'S  3UPPER. 

Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us- 
with  all  spiritual  blessings  in  heavenly 
places  in  Christ.  Help  me,  holy  Lord, 
coming  now  to  thee  in  secret,  gratefully 
to  pour  out  my  soul  before  thee.' 

O  thou  who  dwellest  in  the  high  and 
holy  place,  "  whose  name  is  holy,  I  feel 
that  I  infinitely  need  pardon  for  the  sins 
of  my  holiest  services.  If  thou,  Lord,  be 
extreme  to  mark  what  has  been  amiss, 
I  cannot  stand  before  thee  ;  I  have  cause 
to  mourn  the  wanderings  of  my  heart, 
the  dulness  of  my  affections,  the  weakness 
of  my  faith,  and  the  slightness  of  my  re- 
pentance, even  at  thy  table,  with  all  the 
solemnities  of  the  memorials  of  my  Sav- 
iour's death  around  me,  and  amid  the  as- 
sembly of  thy  saints. 

But  while  I  mourn  my  own  sinfulness, 
yet  still  help  me  to  magnify  thy  wonder- 
ful grace.  Blessed  be  thou  who  put  it 
into  my  heart  to  assemble  with  thy  peo- 
ple. 

Great  is  the  privilege  thus  to  meet 
among  them  here  below,  to  participate 
in  their  prayers,  and  to  join  in  their  prais- 
es.— Thanks  be  unto  thee  for  that  mani- 
festation of  thy  love  which  this  ordinance 
brought  before  me.  0  how  consoling  the 
truth  to  such  a  sinner  as  I  am,  that  Jesus 
died  for  the  ungodly,  that  he  receiveth 
sinners  and  eateth  with  them. 

Giver  of  all  grace,  if  I  enjoyed  any 
feelings  of  love  to  thee,  anj-  desires  after 
thy  salvation,  any  thing  of  communion 
with  thee,  if  my  hope  were  at  all  enliv- 
ened, my  faith  at  all  strengthened,  my 
heart  at  all  enlarged,  all  praise  and  glory 
be  to  thee.  I  wrould  not  deny  thy  an- 
swers to  my  prayer ;  I  would  not  refuse 
to  acknowledge  the  work  of  thy  Spirit 
on  my  soul ;  but  rather,  in  this  thy  good- 
ness, find  fresh  motives  to  love  and  to 
serve  thee.  Forgive  me  all  that  was 
wrong.  Accept,  through  the  mediation 
of  Jesus,  all  that  thy  grace  enabled  me  to 
do  according  to  thy  will. 

Teach  me  to  feel  that  I  am  under  fresh 
obligations  to  all  holy  obedience.  May 
the  solid  and  delightful  joys  of  peace 
with  God,  the  pardon  of  sins,  free  justi- 
fication, and  the  hope  of  glory,  make  the 
sinful  pleasures  of  the  world  forever  in- 


206 


ON  PRAYER. 


sipid  and  vain.  Having  seen  and  tasted 
how  good  the  Lord  is,  may  I  never  turn 
back  again  to  folly. 

O  Lord,  now  is  it  I  need  thy  strength. 
Now  grant  me  thy  Holy  Spirit,  contin- 
ually to  bring  to  my  remembrance  the 
solemn  transactions  of  this  day.  May  the 
recollection  of  them  long  remain,  filling 
me  with  a  holy  fear  of  offending  thee,  an 
ardent  love  to  my  Saviour,  and  influenc- 
ing me  to  devote  my  body,  soul,  and  sub- 
stance, all  I  am,  and  all  I  have,  wholly 
to  thee. 

Lord,  now  grant  that  my  evil  tempers 
may  at  length  be  subdued ;  that  the  flesh 
with  its  affections  and  lusts  may,  through 
thy  Spirit,  at  length  be  mortified  ;  that 
Christ  may  now  dwell  in  my  heart  by 
faith ;  and  that,  strong  in  the  Lord,  and 
in  the  power  of  his  might,  I  may  fulfill  in 
my  life  all  the  solemn  vows  and  resolu- 
tions that  have  been  afresh  renewed  this 
day  in  thy  presence. 

Yes,  gracious  God,  let  me  never  cease 
striving  to  serve  thee ;  let  me  never^ 
while  the  world  tempts,  and  sin  dwells  in 
me,  and  Satan  opposes,  give  over  the 
contest ;  let  me  never  rest  short  of  thy 
great  salvation.  O  thou  good  Shepherd, 
who  laid  down  thy  life  for  thy  sheep,  let 
me  never  perish,  neither  let  any  pluck  me 
out  of  thy  hand  ;  till  at  length,  with  all 
thine  elect,  I  come  to  occupy  thy  fold 
above. 

Hear  me,  gracious  Father ;  hear  and 
answer,  for  Christ's  sake.  Amen. 

MORNING  FAMILY  PRAYER. 

Almighty  God,  the  Father  of  our  Lord 
Jesus  Christ,  of  whom  the  whole  family 
in  heaven  and  earth  is  named,  who  hast 
said  that  thou  wilt  be  the  God  of  all  the 
families  of  Israel,  and  they  shall  be  thy 
people ;  dispose  our  hearts,  by  the  gra- 
cious influence  of  thy  Holy  Spirit,  to 
worship  thee  through  one  Mediator,  Jesus 
Christ  our  Lord. 

Adoration. 

[♦Thou  art  God,  and  there  is  none  be- 
side thee;  the  Creator  of  heaven  and 


*  The  partg  in  brackets  can  be  left  out,  if  it  is 
wished  to  shorten  the  prayers. 


earth,  the  Lord  of  glory,  the  Lord  God, 
merciful  and  gracious,  long  suffering, 
abundant  in  goodness  and  truth,  keeping 
mercy  for  thousands,  forgiving  iniquity, 
and  transgressions,  and  sins,  and  that  will 
by  no  means  clear  the  guilty.  We  bow 
and  worship  at  thy  footstool ;  we  acknowl- 
edge thee  to  be  the  Lord.] 

Tlianks giving. 

Accept,  through  thy  Son  Jesus  Christ, 
our  Lord,  our  unfeigned  thanksgivings 
for  the  mercies  of  another  day.  Thou 
gavest  us  our  being,  and  thou  preservest 
us  from  day  to  day.  Through  the  de- 
fenceless hours  of  the  night  thou  hast 
kept  us  in  safety.  Thou  hast  given  us  a 
soul  capable  of  knowing  and  rejoicing  in 
thee,  and  a  body  by  which  we  may  serve 
thee. 

[We  bless  thee  for  the  seeing  eye,  and 
the  hearing  ear,  for  the  free  use  of  our 
limbs  and  our  senses,  for  the  power  of 
the  mind,  and  the  affections  of  the 
heart.] 

But,  O  Lord,  we  thank  thee  most  of  all 
for  thy  spiritual  blessings.  We  bless  thee 
that  we  were  not  born  in  heathen  lands, 
but  in  this  favoured  country,  where  the 
light  of  thy  truth  clearly  shines.  We 
thank  thee  for  the  comfort  of  the  Holy 
Scriptures,  for  the  labours  of  faithful 
ministers,  and  for  all  the  means  of  grace. 
O  how  great  has  been  thy  love  to  us  ! 
Thou  sparedst  not  thine  own  Son,  but 
deliveredst  him  up  for  us  all,  and  with 
whom  thou  hast  freely  given  us  all  things. 

[We  are  invited  to  come  to  thee ; 
though  we  be  guilty  and  sinful,  we  are 
freely  offered  pardon,  peace,  and  salva- 
tion ;  and  thou  givest  us  a  hope  full  of 
immortality  in  Christ  Jesus  our  Saviour.] 

Dedication. 

[What  reward  shall  we  render  unto  the 
Lord  for  all  his  benefits?  We  desire  now 
afresh  to  devote  ourselves  to  thy  service. 
We  give  up  ourselves,  our  whole  selves 
unto  thee.  God  of  peace,  sanctify  us 
wholly.  God  of  our  life,  grant  that  our 
whole  spirit,  and  soul,  and  body,  may  be 
preserved  blameless  unto  the  coming  of 
our  Lord  Jesus  Christ.] 


ON  PRAYER. 


207 


Confession. 
But  with  shame  and  confusion  of  face, 
we  would  confess  that  we  have  been  re- 
bellious and  disobedient.  Thou  art  holy, 
but  we  are  unholy.  Thou  art  merciful, 
but  we  have  often  been  selfish  and  unkind. 
Thou  art  pure  but  we  are  impure.  Thou 
art  patient,  but  we  are  impatient.  We 
have  abused  all  thy  gifts,  and  made  them 
occasions  of  sin.  Lord,  we  acknowledge 
our  impenitence,  we  confess  our  unbelief, 
we  bewail  our  self-righteousness. 

Petition. 

Forgive  us  all  our  offences,  remember 
not  agains^us  our  transgressions,  but  re- 
member thy  great  and  tender  mercies 
which  have  been  ever  of  old.  Grant  unto 
every  one  of  us  a  saving  interest  in  the 
death  of  Christ,  full  and  free  forgiveness 
of  all  our  sins,  and  grace  and  strength  to 
go  and  sin  no  more.  Lord,  help  us  to 
love  thee,  teach  us  to  serve  thee.  Give 
us  thy  strength  that  we  may  overcome 
our  corrupt  nature.  Grant  that  this  day 
we  may  have  power  from  on  high  to  re- 
sist every  temptation,  to  confess  Christ 
before  men,  to  labour  steadfastly  with  a 
single  eye  to  thy  glory,  to  live  in  the 
spirit  of  prayer,  in  faith,  humility,  self- 
denial,  and  love,  and  to  walk  before  thee 
in  that  narrow  way  which  leads  to  eternal 
life.  Fill  us  with  love  to  others.  Teach 
us  to  do  good  to  all  men,  [and  to  seek 
according  to  our  means  to  visit  and  relieve 
the  fatherless  and  the  widows  in  their 
affliction :]  and  do  thou  keep  us  unspot- 
ted from  the  world. 

Pleading. 

[Lord,  for  thy  name's  sake,  hear  us. 
We  beseech  thee,  according  to  thy  infinite 
mercy,  give  us  grace  to  serve  thee,  con- 
stantly and  unfeignedly.  Herein  art  thou 
glorified,  that  we  bear  much  fruit.  For 
thine  own  glory,  grant  us  thy  Spirit,  that 
we  may  bring  forth  all  the  fruits  of  right- 
eousness.] 

Intercession. 

And  hear  us  farther  in  behalf  of  our  re- 
lations and  friends,  our  neighborhood,  our 
Minister,  and  all  for  whom  we  ought  to 
pray.  Help  those  that  are  weak.  Com- 
fort those  that  are  cast  down.    Heal  those 


that  are  sick.  Relieve  those  that  are  in 
distress.  Be  merciful  unto  thy  Church. 
O  bless  us,  and  cause  thy  face  to  shine 
upon  us,  that  thy  way  may  be  known 
upon  earth,  thy  saving  health  among  all 
nations.  Bring  the  Gentiles  to  Christ. 
Gather  thy  people  Israel  into  thy  fold. 
Give  wisdom  and  power  to  every  effort 
of  Christian  love  for  spreading  thy  Gos- 
pel. Bless  all  societies  formed  for  this 
end,  and  let  those  who  support  and  con- 
duct them  have  thy  direction  and 
guidance.  Lord,  grant  that  the  power 
of  the  cross  of  Christ,  may  at  length  fully 
triumph  over  all  error  and  superstition,  all 
idolatry,  and  delusion,  and  sin. 

Gracious  Lord,  not  for  our  worthiness, 
but  for  the  only  name's  sake  of  Jesus 
Christ,  hear  these  our  prayers  which  we 
sum  up  in  his  own  words. 

Our  Father,  &c. 

ANOTHER  MORNING   FAMILY  PRAYER. 

Almighty  God,  source  of  every  good, 
and  fountain  of  every  blessing,  the  God 
and  Father  of  our  Lord  Jesus  Christ,  and 
in  him  our  God  and  Father,  give  us  the 
Spirit  of  adoption,  and  enable  us  to  cry, 
Abba,  Father.  Help  us  to  come  and  pour 
out  our  hearts  before  thee  with  the  same 
confidence  and  affection  with  which  chil- 
dren go  to  an  earthly  parent.  Enable  us 
to  repose  on  thy  love,  to  tell  thee  all  our 
desires,  and  all  our  sorrows ;  and,  from 
the  heart,  to  thank  thee  for  all  thy  good- 
ness to  us. 

Great  and  abundant  cause  we  have  to 
bless  our  God  for  all  that  lie  is  in  himself, 
and  for  all  that  he  is  to  us.  Thy  mercies 
are  new  every  morning.  We  thank  thee 
that  we  meet  together  in  peace  and  safety. 
Thou  hast  been  our  defence  and  our  ref- 
uge. Let  then  the  outgoings  of  the  morn- 
ing and  of  the  evening  praise  thee. 

We  thank  thee  more  especially  for  all 
the  mercies  of  redemption.  In  the  Gos- 
pel of  Christ,  mercy  and  truth  meet  to- 
gether, and  righteousness  and  peace  kiss 
each  other.  Thus  can  even  we  rejoice  in 
thy  power  and  justice,  thy  holiness,  mercy 
and  love ;  and  bless  thee  that  the 
light  of  the  knowledge  of  this  thy 
glory  shines,  in  the  hearts  of  thy  people, 
ill  the  face  of  Jesus  Christ.  Blessed  be 
thou  the  just  God  and  the  Saviour. 


1508 


ON  PRAYER, 


O  how  unworthy  are  we  of  the  least 
of  thy  mercies  !  We  are  all  sinful  and 
guilty !  We  have  turned  every  one 
to  his  own  way.  We  would  give  thee 
the  glory  by  an  ingenuous  and  free  con- 
fession that  in  many  things  we  have  all 
offended  thee.  From  our  youth  up,  even 
till  now,  we  have  been  in  a  great  trespass. 

We  dare  not  justify  ourselves  in  thy 
sight,  for  if  we  should  attempt  it,  even 
our  own  mouths  would  condemn  us.  We 
have  omitted  to  perform  many  plain  du- 
ties. We  have  done  many  things  for 
which  our  consciences  justly  accuse  us. 
All  our  righteousnesses  are  defiled.  All 
our  prayers  and  services  are  polluted. 

{Yet  spare  us,  good  Loid,  spare  us, 
according  to  thy  great  compassion  and 
thy  tender  mercy.  Lord  God  of  our 
salvation,  it  is  thy  gracious  promise  on 
which  our  souls  rely,  that  if  we  confess 
our  sins,  thou  art  faithful  and  just  to  for- 
give us  our  sins,  and  to  cleanse  us  from 
all  unrighteousness.  We  now  confess 
■our  sins,  and  we  ask  that  they  may  be 
forgiven,  and  that  our  souls  may  be  pu- 
rified from  sin.  We  plead  thy  justice, 
for  Jesus  bore  our  sins  in  his  own  body 
on  the  tree.  We  plead  thy  faithfulness 
according  to  thy  many  precious  prom- 
ises. Let  us  now  by  faith  obtain  those 
promises.] 

Cleanse,  we  beseech  thee,  the  thoughts 
of  our  hearts,  by  the  inspiration  of  thy 
Holy  Spirit,  that  we  may  perfectly  love 
thee,  and  worthily  magnify  thy  holy 
name.  Strengthen  us  for  the  duties  of 
this  day.  Suffer  us  not  to  be  tempted 
above  what  we  are  able  to  bear;  but 
with  every  temptation  make  a  way  to 
escape.  Incline  and  enable  us  to  walk 
in  that  way. 

Hold  thou  up  our  goings  in  thy  paths 
that  our  footsteps  slip  not.  Set  a  watch 
before  our  mouths,  and  keep  the  door  of 
our  lips,  that  we  offend  not  with  our 
tongue.  May  we  always  speak  that 
which  is  good  to  the  use  of  edifying,  that 
it  may  minister  grace  to  the  hearers. 
Enable  us  also  to  keep  our  heart  with  all 
diligence,  seeing  that  out  of  it  are  the 
issues  of  life.  Increase  our  faith,  enliven 
our  hope,  and  enlarge  our  charity,  that 
we  may  faithfully  serve  thee,  and  in  all 
things  glorify  thy  holy  name. 


We  pray  for  all  our  relatives  and 
friends.  Give  them  prosperity  both  of 
body  and  soul.*  Grant  that  grace  and 
peace  may  be  multiplied  to  all  those  that 
call  on  the  name  of  the  Lord  Jesus  Christ, 
their  Lord  and  ours.  Seek  and  save  the 
lost  sheep  of  the  house  of  Israel.  Let  the 
light  of  life  shine  into  every  benighted 
heart.  Increase  especially  among  the 
people  of  this  nation,  the  number  of  those 
who  know,  and  love,  and  serve  thee. 
Bless  our  rulers,  and  guide  our  statesmen  ; 
teach  thy  ministers,  and  prosper  thy  peo- 
ple, that  there  may  be  no  complaining  in 
our  streets ;  and  that  it  may  be  said  of  us, 
"Happy  is  the  people  that  i,s  in  such  a 
case ;  yea,  happy  is  that  people  whose  God 
is  the  Lord." 

These  prayers  we  offer  up  in  the  name 
and  through  the  mediation  of  thy  Son 
Jesus  Christ  our  Lord. 

Our  Father,  &c. 

EVENING  FAMILY  PRAYER. 

O  eternal  God,  whose  name  is  love, 
and  so  loved  the  world  that  thou  gavest 
thine  only-begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish  but 
have  everlasting  life,  help  us,  by  the  Holy 
Spirit,  to  believe  in  Jesus  Christ ;  and 
trusting  in  him  to  have  access  unto  thee. 

We  feel  our  need  of  a  Saviour  for  sin- 
ners ;  for  we  all  have  sinned  and  come 


♦When  any  member  of  the  family  is  sick, 
add— 

We  particularly  commend  unto  thee  that 
member  of  our  family  now  in  affliction  ;  may 
faith,  patience,  submission  and  resignation  be 
granted  in  this  hour  of  trial,  and  in  thy  own 
good  time  remove  the  affliction.  And,  Lord, 
grant  that  all  our  tribulations  here  below  may 
lead  us  to  look  at  the  things  which  are  above, 
and  work  out  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory.  Ever  give  us  a  spirit 
of  sympathy,  and  tender  feeling,  and  love  for 
each  other  ;  and  may  we  be  always  ready  to  weep 
with  those  that  weep,  and  rejoice  with  those  that 
rejoice. 

When  any  member  of  the  family  is  on  a  jour- 
ney, add — 

O  Lord,  we  beseech  thee,  regard  with  thy  fa- 
vor, protect  and  defend  him  who  is  now  absent 
from  us.  Take  him  under  thy  special  care. 
Preserve  him  from  every  temptation.  Prosper 
him  in  his  undertakings.  May  he  be  a  blessing 
wherever  he  goes  ;  and  bring  him  in  health  and 
peace  among  us  again,  that  we  may  together 
have  fresh  cause  to  praise  and  bless  thy  holy 
name. 


ON  PRAYER. 


209 


short  of  the  glory  of  God.  When  we  look 
back  even  on  the  past  day,  thy  law  ac- 
cuses us  of  many  sins,  and  our  own  con- 
sciences justly  condemn  us.  We  have 
been  forgetful  of  thy  presence ;  our  con- 
versation has  been  light  and  trifling  ;  and 
we  have  not  with  a  single  eye  sought  thy 
glory,  or  copied  the  holy  life  of  our  Sav- 
iour Christ.  He  left  us  a  perfect  example, 
but  how  seldom  we  tread  in  his  steps : 
how  little  we  have  of  his  meekness  and 
lowliness  of  heart,  of  his  zeal  and  love  ! 
We  have  sinned,  notwithstanding  the 
light  of  thy  word,  and  the  checks  of  our 
own  consciences. 

Grant  us  thy  grace  that  we  may  not  be 
hardened  through  the  deceitfulness  of  sin. 
Give  us  true  repentance,  and  such  a  sense 
of  our  sinfulness  as  may  lead  us  to  des- 
pair of  salvation  by  any  works  of  our 
own  ;  and  bring  us  humbled  and  penitent 
to  the  foot  of  the  cross.  Help  us  by  faith 
to  behold  the  Lamb  of  God  which  taketh 
away  the  sin  of  the  world.  Teach  us  to 
renounce  our  own  righteousness,  and  to 
depend  wholly  on  Jesus  Christ.  May  we 
be  able  to  say  and  feel,  "In  the  Lord  have 
I  righteousness  and  strength. 

[Teach  us  to  come  to  Jesus  Christ,  and 
now  to  look  to  him,  not  only  for  pardon 
and  peace,  but  also  for  grace  and  strength. 
We  are  weak,  but  Jesus  is  strong :  grant 
that  we  may  be  made  strong  in  and 
through  him.  Draw  us  to  Christ,  that 
we  may  receive  out  of  his  fulness  all  that 
we  need,  repentance,  remission  of  sins, 
and  the  gift  of  thy  Holy  Spirit ;  that  he 
may  dwell  in  our  hearts  by  faith,  and  we 
be  rooted  and  grounded  in  love.] 

We  commend  ourselves  to  thy  care 
during  the  night.  Let  no  evil  come  nigh 
us.  May  our  last  thoughts  be  with  thee  ; 
and  when  we  awake  up,  may  we  be  still 
with  thee.  Refresh  our  bodies  with  the 
quiet  repose  of  the  night,  and  renew  our 
spiritual  strength.  Teach  us  ever  to 
watch  and  pray,  and  to  be  always  ready, 
seeing  we  know  neither  the  day  nor  the 
hour  when  the  Son  of  Man  shall  come. 

Extend  thy  merciful  care  to  all  that  are 
near  and  dear  to  us.  We  pray  for  all  our 
relatives.  May  those  that  are  endeared 
to  us  by  the  ties  of  nature,  be  yet  more 
dear  by  the  stronger  bonds  of  grace. 

27 


Grant  that  we  may  be  all  one  in  Christ 
Jesus  our  Lord.  We  pray  for  our  Chris- 
tian friends,  for  our  neighbours,  and  all 
with  whom  we  have  intercourse. 

Bless  those  that  minister  before  the 
Lord.  May  all  Bishops,  Priests,  and 
Deacons,  be  faithful,  wise,  humble,  and 
devoted  servants  of  the  Lord  Jesus  Christ. 
Every  where  raise  up  pastors  according  to 
thine  heart,  which  shall  feed  thy  people 
with  knowledge  and  understanding.  Grant 
thy  blessing  to  every  Missionary  now 
preaching  Christ  to  the  Gentiles.  Cause 
Jew  and  Gentile,  to  turn  to  the  Lord,  that 
they  may  be  saved.  Bring  on  the  happy 
day,  when  there  shall  be  one  fold  and 
one  Shepherd  ;  and  they  shall  not  hurt, 
nor  destroy  in  all  thy  holy  mountain. 

O  thou  giver  of  every  good  and  perfect 
gift,  we  praise  and  bless  thee  for  thy  great 
and  continued  mercies  to  us.  All  things 
thou  givest  to  us  richly  for  enjoyment. 
We  receive  from  thee  full  provision  for 
all  our  temporal  wants,  and  thou  forgivest 
our  iniquities. 

[Like  as  a  father  pitieth  his  children, 
so  thou  our  Lord  and  Father  pitiest  them 
that  fear  thee.  Thou  knowest  our  frame  ; 
Thou  rememberest  that  we  are  dust.  Thou 
hast  had  compassion  on  us  in  our  low  and 
lost  estate,  and  thou  gavest  thy  Son  to 
die  for  us ;  and  now  thou  offerest  and 
givest  us  thy  Holy  Spirit,  to  soften  our 
hard  hearts  and  to  help  our  infirmities. 
Thou  justifiest  us  freely  by  thy  grace, 
adoptest  us  into  thy  family,  and  givest  us 
a  hope  full  of  glory.] 

Behold  what  manner  of  love  thou  our 
Father  hast  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God  !  God 
of  mercy,  grant,  only  grant,  that  we  may 
be  followers  of  thee  as  dear  children,  and 
show  forth  thy  praise,  not  only  with  our 
lips,  but  in  our  lives,  through  Jesus  Christ. 

And  now  blessing,  and  honor,  aud  glo- 
ry, and  power,  be  unto  Him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb,  for 
ever  and  ever.  Amen. 

Our  Father,  &c. 

The  Lord  bless  us  awd  keep  us. 

The  Lord  make  hU  face  to  shine  upon 
us,  and  be  gracious  unto  us. 

The  Lord  lift  up  his  countenance  upon 
us,  and  give  us  peace. 


210 


ON  PRAYER. 


ANOTHER  EVENING  FAMILY  PRAYER. 

O  Thou,  who  art  the  God  of  all  the 
families  of  the  earth,  who  didst  favoura- 
bly notice  Abraham's  commanding  his 
children  and  his  household  after  him  to 
keep  the  way  of  the  Lord  ;  be  thou  pres- 
ent with  us  now,  and  enable  us  by  thy 
Holy  Spirit,  and  through  thy  Son's  inter- 
cession, to  worship  thee  in  spirit  and  in 
truth. 

We  come  before  thee  acknowledging 
that  we  were  all  born  in  sin,  the  children 
of  wrath,  and  have  in  common  a  corrupt 
nature  and  a  continual  propensity  to  de- 
part from  thee.  And  O  how  often  we 
have  offended  thee,  the  God  of  all  the 
earth  by  actual  transgressions. 

Even  in  the  day  that  is  past,  by  vain 
thoughts,  by  idle  words,  by  sinful  indul- 
gences, we  have  grieved  thy  Spirit,  and 
we  have  incurred  thy  displeasure.  Our 
only  refuge  is  in  thy  promised  mercy  in 
Christ  Jesus.  We  cast  ourselves  wholly 
on  that  mercy.  Fixing  all  our  hopes  on 
our  Saviour  Jesus,  we  confess  our  guilt, 
and  earnestly  pray  that  his  blood  may 
cleanse  us  from  all  sin. 

And  give  us,  we  beseech  thee,  the 
comfortable  assurance  that  our  sins  are 
forgiven.  Let  thy  Holy  Spirit  bear  wit- 
ness with  our  spirits  that  we  are  children 
of  God.  Plentifully  impart  to  us  the 
gift  of  thy  Spirit,  that  we  may  bring 
forth  love,  joy,  peace,  gentleness,  good- 
ness, meekness,  long-suffering,  forbear- 
ance, and  temperance.  Grant  that  we 
may  so  copy  the  example  of  our  Saviour, 
as  to  be  Epistles  of  Christ,  known  and 
read  of  all  men ;  and  have  clear  evi- 
dence of  our  own  salvation.  Teach  us 
so  to  live,  that  we  may  glorify  thee  who 
hast  bought  us  with  a  price  of  such 
amazing  value  as  the  blood  of  thine  own 
Son. 

O  that  all  now  kneeling  together  may 
indeed  obtain  mercy  in  Christ  Jesus,  be 
passed  from  death  unto  life,  and  love  and 
serve  thee  unfeignedly.  But,  O  Lord, 
how  cold  is  our  love  to  thee  !  how  dead, 
how  dull  are  our  hearts!  Help  us  to  love 
thee ;  to  love  God  with  all  our  heart, 
with  all  our  soul,  and  with  all  our  strength. 
Shed  abroad  the  love  of  God  in  our 
hearts,  by  giving  us  the  Holy  Ghost ; 
and  may  we  be  taught  of  God  to  love 


one  another.  Be  thou  present  with  us 
in  our  more  retired  devotions  ;  praying 
to  our  Father  which  is  in  secret  in  our 
closet,  may  we  find  his  presence  and 
blessing  there. 

Bless,  O  Lord,  all  that  are  near  and 
dear  to  us.  Many  beloved  relatives  and 
friends  are  now  absent  from  us ;  but 
thou  art  with  thenr  and  all  their  wants 
are  known  to  thee.  Give  them  thy 
grace ;  ever  guide  them  here  by  thy 
counsel,  and  may  none  of  them  be  want- 
ing in  thy  heavenly  kingdom. 

We  pray  for  all  in  authority  ;  Lord, 
may  their  counsels  be  ordered  by  thee 
as  may  be  most  for  the  good  of  our 
country. 

Give,  we  beseech  thee,  to  all  Bishops, 
Priests,  and  Deacons,  and  ministers  of 
Jesus  Christ  every  where,  true  knowl- 
edge and  understanding  of  thy  word  ; 
and  may  they  set  it  forth  in  their  lives 
accordingly.  Make  them  wise  to  win 
souls.  Lord,  call  forth  and  send  out 
many  faithful  labourers  to  the  work  of 
the  ministry.  Bring  it  to  pass  that  the 
distant  isles  shall  wait  on  thee,  and  the 
Gentiles  come  to  thy  light.  Bless  every 
Society  established  for  benefiting  the 
bodies  or  the  souls  of  men,  and  especial- 
ly those  in  which  we  are  more  immedi- 
ately engaged  and  interested. 

Thanks  be  unto  thee,  Holy  Lord  God, 
for  all  thy  goodness  towards  us.  How 
multiplied  are  thy  mercies  every  day  ! 
How  excellent  is  thy  loving  kindness ! 
We  bless  thee  for  all  thy  long-suffering 
and  forbearance  towards  us.  We  bless 
thee  for  the  infinite  mercies  of  redeeming 
love.  We  bless  thee  for  the  knowledge 
of  thy  salvation,  and  for  the  light  of  thy 
truth  ;  for  protection  from  every  danger 
during  the  night,  and  provision  for  all 
our  wants  by  day.  Thou  hast  spread 
our  table  with  food,  and  thou  givest  us 
every  needful  good.  Accept  these  our 
prayers  and  our  praises,  which  we  offer 
up  in  and  through  Jesus  Christ  our  only 
mediator  and  advocate.  Amen. 

Our  Father,  &c. 

FAMILY  PRAYER,  SUNDAY  MORNING. 

0  Almighty  God,  Creator,  Governor, 
and  Upholder  of  all  things,  who  after 
making  the  heaven  and  earth,  didst  lest 


ON  PRAYER. 


211 


on  the  seventh  day,  and  bless  and  sanc- 
tify it,  teach  us  now,  resting  from  our 
worldly  labours,  to  devote  the  day  to  thy 
service.  O  thou  whose  son  did,  as  on 
this  day,  rise  again  from  the  dead,  grant 
us  grace  to  rise  from  the  death  of  sin  to 
the  life  of  righteousness.  Help  us  now, 
in  his  name,  to  seek  thy  blessing  on  those 
holy  duties  to  which  the  Sabbath  is  set 
apart. 

We  bless  and  praise  thee  for  the  ap- 
pointment of  this  day,  and  for  all  the 
means  of  grace  which  we  enjoy  in  this 
highly  favoured  land.  We  bless  thee 
that  our  house  is  open,  that  thy  ministers 
have  liberty  to  preach,  and  we  have  op- 
portunity and  inclination  to  assemble 
with  thy  people  and  hear  thy  holy  word. 

Above  all,  we  thank  thee  for  the 
knowledge  of  Jesus  Christ ;  for  free  jus- 
tification and  salvation  through  his  life, 
death,  and  resurrection.  We  praise  thee 
for  the  gift  of  thy  Holy  Spirit.  Blessed, 
for  ever  blessed,  be  thou,  the  God  and 
Father  of  our  Lord  Jesus  Christ,  for  all 
these  thy  benefits. 

Great  have  been  thy  mercies  to  us ; 
but  with  shame  we  confess  that  we  have 
slighted  thy  goodness,  and  carelessly  re- 
garded thy  great  salvation.  How  many 
Sabbaths  have  we  broken  ;  how  many  in- 
vitations of  mercy  have  we  neglected  ; 
how  many  warnings  and  threatenings  have 
we  trifled  with  !  how  cold  have  been  our 
prayers ;  how  great  our  irreverence  ; 
how  inexcusable  our  unbelief! 

Forgive  us,  O  forgive  us,  all  our  negli- 
gences, and  infirmities,  and  all  our  sins 
and  iniquities-  To  the  Lord  our  God 
belong  mercies  and  forgivenesses,  though 
we  have  rebelled  against  him.  Return 
again  and  bless  us.  Graciously  be  pres- 
ent with  us,  through  all  the  solemn  ser- 
vices of  this  day.  Enable  us  to  go  to 
thy  house  in  the  spirit  of  prayer.  Pour 
out  upon  us,  and  all  that  shall  meet  in 
thy  name,  the  spirit  of  grace  and  suppli- 
cation. Let  none  of  us  draw  near  to 
thee  with  our  lips  only,  while  our  hearts 
are  far  from  thee;  but  enable  us  to  wor- 
ship thee  in  spirit  and  in  truth.  Cause 
thy  face  to  shine  npon  us.  Grant  thai 
we  may  find  that  the  Lord  is  in  his  holy 
Temple,  and  be  able  to  say,  It  was  good 
for  us  to  have  been  there  !  Prepare  our 


hearts  to  receive  thy  holy  word,  that  it 
may  be  sown  in  good  ground,  and  bring 
much  fruit  to  perfection. 

[Bless  especially  such  of  us  as  hope 
this  day  again  to  receive  the  memorials 
of  our  Saviour's  sufferings  and  death. 
May  contrition,  penitence,  faith,  humility, 
and  love,  be  in  lively  exercise,  and  be 
greatly  increased.] 

Help  all  of  us,  not  only  to  abstain  from 
engaging  in  our  usual  business  and  occu- 
pation, but  also  keep  us  from  worldly 
conversation  and  from  vain  thoughts. 
Raise  our  affections  to  things  above,  amd 
let  our  conversation  be  in  heaven.  Ena- 
ble us  to  give  this  day  to  reading  and 
hearing  thy  word,  to  meditation,  self-ex- 
amination, and  prayer  ;  and  be  thou  with 
us,  to  bless  us  in  our  retired  devotions. 

And,  Father  of  mercies,  we  beseech 
thee  to  bless  all  that  minister  in  holy 
things.  Multiply  unto  them  thy  grace, 
that  they  may  be  faithful,  diligent,  and 
laborious.  Grant  them  humility,  dis- 
interestedness, watchfulness,  and  zeal ; 
may  all  have  grace  to  take  heed  to  them- 
selves and  to  the  flock  over  which  the 
Holy  Ghost  has  made  them  overseers, 
feeding  the  Church  of  God  which  he  has 
purchased  with  his  own  blood.  Stand 
by  and  strengthen  them  this  day.  Open 
thou  their  mouths,  and  enable  them  to 
testify  boldly  the  Gospel  of  the  grace  of 
God.  We  especially  pray  for  him  who 
ministers  among  us.  May  he  this  day 
be  enabled  to  speak  a  woid  in  season  to 
us,  and  to  all  that  hear  him. 

And,  we  beseech  thee,  grant  that  this 
thy  Sabbath  may  be  distinguished  by 
great  and  singular  mercies  to  thy  Church. 
Be  thou  with  all  Christian  congregations 
meeting  to  worship  thee.  By  the  minis- 
try of  thy  word  this  day,  convert  many 
sinners;  heal  those  that  have  backslid- 
den, strengthen  those  that  are  weak,  and 
confirm  those  that  arc  strong.  Give  thy 
holy  word  free  course,  and  let  it  be  glo- 
rified in  every  land,  and  among  every 
people.  Hear  US,  and  answer  us,  for  our 
Lord  Jesus  Christ's  sake.  Amen. 

Our  Father,  && 

FAMILY  THAYER,  SUNDAY  EVENING. 

Holy,  holy,  holy,  Lord,  God  Almighty, 
which  was,  and  is,  and  art  to  come  ! 


212 


ON  PRAYER. 


Thou  art  of  purer  eyes  than  to  behold 
iniquity ;  thou  chargest  thine  angels  with 
folly,  and  in  thy  sight  the  heavens  are 
not  clean  ;  we  approach  thee,  then,  only 
in  the  name  of  Jesus  Christ. 

We  confess,  O  Lord,  how  defective 
and  denied  all  our  services  are.  We  ac- 
knowledge that  our  prayers  are  full  of 
distractions.  Our  confessions  want  con- 
fessing over  again,  our  very  petitions 
need  thy  pardon,  our  cold  intercessions 
for  others  increase  our  own  guilt,  and 
our  unworthy  thanksgivings  fall  utterly 
short  of  thy  great  goodness  to  us.  We 
carelessly  and  unbelievingly  hear  thy 
word.  All  we  do  is  polluted  and  sinful. 
O  forgive  us.  Forgive  the  sins  of  solemn 
duties ;  and  let  that  great  High  Priest, 
who  is  passed  into  the  heavens,  bearing 
the  iniquities  of  our  holy  things,  plead 
for  us  in  thy  sight. 

And  grant,  most  merciful  Lord,  that  it 
may  not  be  in  vain  that  we  enjoy  such 
distinguished  privileges  as  thou  hast  giv- 
en to  us,  lest  it  be  more  tolerable  for 
Sodom  and  Gomorrah  in  the  day  of  judg- 
ment than  for  us.  Let  not  the  seed  of 
the  word  of  God  which  has  this  day 
been  sown  in  our  hearts,  be  plucked 
away  by  Satan,  lost  through  temptation, 
or  choked  with  the  cares  of  this  life ; 
but  having  heard  it  and  received  it,  in- 
cline us  to  keep  it,  and  do  thou  cause  it 
to  bring  forth  fruit,  an  hundred  fold. 

Grant  that  our  lives  may  exhibit  whose 
we  are  and  whom  we  serve  :  remember- 
ing that  if  we  know  our  Lord's  will  and 
do  it  not,  we  shall  justly  have  the  severer 
punishment ;  we  humbly  beseech  thee, 
strengthen  our  resolutions  to  live  more 
decidedly  to  thee.  We  feel  that  we  now 
have  again  to  enter  into  the  contest  with 
our  spiritual  enemies ;  make  us  more 
than  conquerors  through  him  that  loved 
us.  We  have  again  to  exert  ourselves 
to  run  the  race  set  before  us ;  teach  us 
ever  to  look  unto  Jesus  as  the  author  and 
finisher  of  our  faith.  O  let  us  take  the 
more  earnest  heed  never  to  let  slip  the 
things  which  we  have  heard. 

And  we  pray  for  all  those  who  have 
this  day  assembled  before  thee,  and  heard 
the  word  of  salvation.  Grant  unto  them 
the  same  mercies  which  we  ask  for  our- 
selves.   Let  thy  ministers  that  water 


others  be  themselves  abundantly  watered 
in  their  own  soul.  Strengthen  them  for 
thy  work,  both  in  body  and  soul. 

Remember  in  mercy  those  who  by  thy 
providence  have  been  kept  from  thy 
house,  and  let  them  receive  a  special  sup- 
ply of  thy  grace.  Grant  that  those  who 
have  wilfully  or  ignorantly  deprived 
themselves  of  public  worship  may  have 
their  eyes  opened  to  see,  and  their  hearts 
awakened  to  feel,  their  guilt  and  their 
danger,  and  to  learn  to  flee  from  the 
wrath  to  come.  O  hasten  the  time  when 
thy  house  shall  be  a  house  of  prayer  for 
all  nations,  and  the  whole  world  shall 
worship  in  thy  courts. 

Thanks  be  unto  God  for  all  the  privi- 
leges of  the  past  Sabbath.  Blessed  be 
thy  name  that  we  were  permitted  to  hear 
thy  word,  and  to  join  thy  people  in  prayer 
and  praise,  and  to  enjoy  so  plentifully 
the  means  of  grace.  Blessed  be  our  God 
for  any  thing  of  communion  with  him, 
or  desire  after  him.  Blessed  be  God,  if 
the  grace  of  our  Lord  Jesus  Christ,  or 
his  holy  word,  be  more  understood  or 
valued  by  us.  Our  cup  runneth  over 
with  mercies. 

O  Lord,  if,  amid  our  infirmities,  thy 
Sabbaths  here  below  rejoice  the  heart ; 
if  to  rest  from  earthly  labours,  and  enjoy 
the  privileges  of  thy  house  in  this  world 
be  delightful ;  how  should  we  thank  thee 
for  the  prospect  of  an  eternal  Sabbath, 
where  thy  servants  shall  serve  thee  with- 
out one  wandering  thought,  without  wea- 
riness, and  without  distraction  !  O  grant, 
in  mercy  grant,  that  none  of  those  who 
have  this  day  met  together  in  thy  house, 
may  be  wanting  in  the  number  of  those 
who  shall  dwell  in  that  house  not  made 
with  hands,  eternal  in  the  heavens,  for 
Jesus  Christ's  sake.  Amen. 

Our  Father,  &c. 

BRIEF  PRAYER  FOR  A  SUNDAY  SCHOOL. 

Gracious  Saviour,  who  hast  said,  Suf- 
fer little  children  to  come  unto  me,  and 
forbid  them  not,  regard  with  thy  favour, 
every  effort  to  bring  up  children  in  the 
nurture  and  admonition  of  the  Lord. 

Give,  holy  Lord,  we  beseech  thee,  wis- 
dom and  discretion,  patience,  kindness, 
and  perseverance  to  all  who  conduct 
schools.    Bless  those  who  endeavour  to 


ON  PRAYER. 


213 


instruct  the  young.  Do  thou  teach  them 
that  they  may  teach  others. 

Heavenly  Father,  grant  that  the  chil- 
dren of  this  school  may  receive  with  a 
humble,  teachable,  and  ready  mind,  all 
the  instructions  given  to  them  according 
to  thy  word.  Give  them  thy  grace  while 
young,  that  early  seeking  Jesus  their  Sa- 
viour, they  may  find  him.  Let  them  re 
member  their  Creator  in  the  days  of  their 
youth.  Teach  them  to  honour  their  pa- 
rents and  superiors,  and  to  be  kind  and 
full  of  love  towards  each  other.  God 
grant  that  they  may  all  be  trained  up  in 
the  way  in  which  they  should  go,  and 
when  they  are  old  never  depart  from  it. 
May  the  knowledge  of  the  Lord  be  uni- 
versally diffused,  till  at  length  all  shall 
know  thee  from  the  least  to  the  greatest, 
through  Jesus  Christ  our  Lord.  Amen. 

BRIEF  PRAYER  FOR  A  BENEVOLENT  SOCIETY. 

O  Thou  who  art  the  Father  of  the 
fatherless,  and  the  Judge  of  the  widow, 
who  hast  declared  it  to  be  pure  religion 
and  undefiled  before  God  and  the  Father, 
to  visit  the  fatherless  and  the  widow  in 
their  afflictions,  bless  all  thy  servants  in 
any  way  engaged  in  supporting  and  car- 
rying on  this  work  of  mercy  and  love. 
May  those  that  have  pity  on  the  poor, 
find,  by  happy  experience,  that  they  have 
lent  unto  the  Lord,  and  that  he  pays  them 
again  what  they  have  given. 

Help  us  to  remember  what  a  responsi- 
ble duty  is  committed  to  our  charge, 
rightly  to  divide  and  apportion  those  alms 
which  have  been  entrusted  to  us,  among 
those  in  real  necessity ;  and  give  us  grace 
to  act  wisely  and  faithfully. 

In  all  our  visits  to  the  poor  and  af- 
flicted, do  thou  go  with  us.  Enable  up  to 
speak  with  them  and  act  towards  them, 
both  in  fidelity  and  tenderness.  With 
whatever  difficulties,  disappointments,  or 
reproaches,  we  may  meet,  let  us  never  be 
weary  of  well-doing.  Enable  us,  in  all 
things,  patiently  to  follow  his  example 
who  went  about  doing  good. 

Bless  us  and  all  men,  in  every  endeav- 
our to  reclaim  the  wicked,  instruct  the 
ignorant,  comfort  the  mourner,  and  con- 
firm the  believer  ;  and  make  true  religion 
every  where  spread,  till  the  earth  be  filled 
with  the  knowledge  of  the  glory  of  the 


Lord,  as  the  waters  cover  the  sea,  through 
Jesus  Christ  our  Lord.  Amen. 

A  SOCIAL  PRAYER. 

[O  Lord  God  Almighty,  the  Creator  of 
heaven  and  earth,  the  Lord  of  Glory,  who 
art  greatly  to  be  feared  in  the  assembly  of 
thy  saints,  and  to  be  had  in  reverence  of 
all  them  that  are  round  about  thee  ;  who 
dwellest  in  heaven,  surrounded  with  An- 
gels and  Archangels,  with  Cherubim  and 
Seraphim,  who  veil  their  faces  while  they 
praise  and  worship;  we  bow  down  before 
thee  in  the  name  of  Jesus  Christ.  None 
other  name,  but  the  name  of  Jesus  ;  none 
other  merits,  but  the  merits  of  Jesus, 
would  we  plead  in  thy  sight :  but  by  Him, 
through  one  Spirit  may  we  now  have 
access  with  confidence  to  the  throne  of 
grace.] 

O  Thou  whose  name  is  Holy,  who  hast 
required  that  we  confess  our  faults  one 
to  another  ;  we  would  now  confess  our 
many  and  our  great  sins.  We  have  often 
sinned  against  thee,  and  against  each 
other,  in  thought  word,  or  deed.  O  for- 
give our  hardness  of  heart,  and  our  earth- 
ly mindedness ;  all  our  want  of  charity, 
all  our  hastiness  of  spirit,  all  our  bad 
tempers,  and  every  sinful  action. 

For  thine  own  name's  sake  blot  out  our 
transgressions,  and  remember  not  our  sins. 
[We  put  thee  in  remembrance,  and  plead 
together  thy  gracious  promises.  We  de- 
clare them  before  thee,  that  we  may  be 
justified.  May  the  blood  of  Jesus  purge 
our  consciences  from  dead  works  to  serve 
the  living  God.] 

Lord  of  all  grace,  help  us  ever  hereaf- 
ter to  walk  worthy  of  the  vocal  ion  where- 
with we  are  called.  May  we,  with  all 
lowliness,  and  meekness,  with  long-suf- 
fering, forbearing  one  another  in  love,  en- 
deavour to  keep  the  unity  of  the  spirit 
in  the  bond  of  peace.  Give  us  grace  so 
to  live,  that  we  may  find  more  and  more 
how  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity. 

[Teach  us  to  remember  that  to  us 
there  is  one  body  and  one  spirit,  one 
Lord,  one  faith,  one  baptism,  one  God 
and  Father  of  all,  who  is  above  nil,  and 
through  all,  and  in  all  ;  and  thus  may 
we  love  each  other  as  brethren.  Help- 
us  to  love  one  another  even  as  Christ 


214 


ON  PRAYER. 


has  loved  us.  Whereto  we  have  already 
attained,  let  us  walk  by  the  same  rule 
let  us  mind  the  same  thing.] 

Give  unto  each  of  us  grace  to  fulfill 
our  duties  toward  each  other.  As  pa- 
rents, may  we  bring  up  our  children  in 
the  nurture  and  admonition  of  the  Lord 
and  as  children,  obey  our  parents  in  all 
things  ;  as  masters,  may  we  give  unto 
our  servants  that  which  is  just  and  equal 
remembering  that  we  also  have  a  master 
in  heaven  ;  and  as  servants,  be  obedient 
in  singleness  of  heart,  as  unto  Christ; 
as  husbands,  loving  our  wives,  even  as 
Christ  also  loved  the  Church,  and  dwell 
ing  with  them  according  to  knowledge ; 
as  wives,  being  in  subjection  to  the  hus 
band,  and  having  on  the  ornament  of  a 
meek  and  quiet  spirit. 

We  ask  for  blessings  on  our  native 
land.  Lord,  we  would  sigh  before  thee 
for  all  the  abominations  of  our  country. 
O  how  the  swearer,  the  sabbath-breaker, 
the  covetous,  the  licentious,  and  the 
blasphemer  abound  on  every  side  !  Be 
cause  of  these  things  the  wrath  of  God 
comes  on  the  children  of  disobedience. 
Spare  us,  good  Lord,  spare  us,  for  thy 
name's  sake.  Grant,  we  beseech  thee, 
that  as  we  have  been  peculiarly  distin 
guished  by  thy  mercies,  so  it  may  have 
to  be  said  of  us,  "  Surely  this  great  nation 
is  a  wise  and  understanding  people,  for 
what  nation  is  there  so  great,  who  hath 
God  so  nigh  unto  them,  as  the  Lord  our 
God  is  in  all  things  that  we  call  upon 
him  for." 

Pour  out  of  thy  Spirit  on  all  who  have 
the  direction  of  public  affairs ;  on  all 
who  minister  in  holy  things ;  on  the 
magistrates,  and  on  the  people;  that  a 
general  revival  of  religion  may  appear 
among  us.  Cause  thy  Church  every 
where  to  flourish  and  increase.  We  pray 
especially  for  an  increase  of  the  zeal,  pu- 
rity and  love,  humility  and  devotion  of 
thy  people.  Let  Zion  break  forth  on  the 
right  hand  and  on  the  left.  Add  daily 
to  thy  Church,  in  our  own  country,  and 
in  heathen  lands,  such  as  shall  be  saved. 
Bless  every  Missionary  gone  forth  to 
preach  to  the  Gentiles  the  unsearchable 
riches  of  Christ,  and  may  more  and  more 
grace  be  given  unto  them  all,  that  they 


may  labour  zealously,  wisely,  and  abun- 
dantly in  thy  cause. 

And  now,  Lord,  accept  our  unfeigned 
thanksgivings,  for  all  those  blessings 
which  we  daily  so  richly  enjoy.  We 
thank  thee  more  especially  for  those  ma- 
ny dear  ties  of  relationship,  affection,  and 
Christian  principles,  which  bind  us  to- 
gether. We  bless  thee  for  all  that  sym- 
pathy of  feeling  and  union  of  heart  which 
thou  hast  given  us  ;  and  we  pray  that  we 
may  be  more  and  more  knit  together  in  I 
Christian  love. 

But,  beyond  all  other  mercies,  we  bless 
thee  for  the  common  salvation  of  Jesus 
Christ ;  for  his  birth,  his  life,  his  death, 
and  his  resurrection ;  for  all  that  he  was, 
and  is,  and  will  be.  Blessed  be  God  for 
the  gift  of  his  Son  Jesus  Christ,  our  only 
Saviour,  our  only  hope,  and  our  sure 
refuge. 

[We  trust  that  we  may  say  we  are  one 
in  Christ,  members  of  that  body  of  which 
he  is  the  head;  and  we  bless  and  praise 
thee  for  this  thy  unspeakable  mercy. 
We  thank  thee  for  this  opportunity  of 
assembling  ourselves  together ;  and  we 
pray  that  however  we  may  be  separated 
here  below,  or  however  scattered  in  dif- 
ferent stations,  as  we  have  now  met  to- 
gether here  on  earth,  we  may  hereafter 
all  meet  in  heaven,  for  Jesus  Christ's, 
sake.  Amen.] 

Our  Father,  &c. 

PRAYER  FOR  THE  ENLARGEMENT  OF  THE 
KINGDOM  OF  CHRIST. 
I. 

Almighty  God,  the  Father  of  our  Lord 
Jesus  Christ,  and  the  God  of  the  spirits 
of  all  flesh,  the  earth  is  thine,  and  the 
fulness  thereof,  the  round  world,  and 
they  that  dwell  therein. 

We  come,  as  sinners,  but  trusting  in 
thy  beloved  Son,  our  Advocate,  and  the 
propitiation  for  our  sins,  and  looking  for 
the  promised  spirit  of  grace  and  suppli- 
cation. 

Lord,  we  confess  before  thee  our  own 
sins,  and  those  of  our  country.  Like  thy 
people  of  old,  while  we  have  been  greatly 
distinguished  by  privileges,  we  have  also 
been  a  sinful  nation,  a  people  laden  with 


ON  PRAYER 


215 


iniquity,  a  seed  of  evil  doers,  children 
that  are  corrupters.  We  have  forsaken 
the  Lord,  and  have  provoked  the  holy 
one  of  Israel.  And  chiefly,  now,  we 
would  confess  our  coldness  and  indiffer- 
ence in  extending  the  blessings  of  that 
glorious  Gospel  which  Thou  hast  en- 
trusted to  us.  How  slothful  and  uncon- 
cerned have  we  been  to  communicate  to 
others  the  privileges  which  we  enjoy, 
and  to  use  all  the  means  which  thou  hast 
given  unto  us  of  imparting  the  knowl- 
edge of  Christ  to  distant  lands  !  To  us 
belong  shame  and  confusion  of  face,  be- 
cause we  have  sinned  against  thee.  But 
to  the  Lord  our  God  belong  mercies  and 
forgivenesses,  though  we  have  rebelled 
against  him. 

We  beseech  thee  give  us  a  zeal  for  thy 
glory.  Fountain  of  light,  and  life,  and 
grace,  pour  upon  us  thy  quickening  Spir- 
it, to  animate  and  excite  us  to  devote 
ourselves  to  thee.  Raise  up,  we  pray 
thee,  those  who  shall  unceasingly  pray, 
and  give,  and  think,  and  labour,  for  the 
spread  of  thy  truth.  Revive  the  days  of 
the  primitive  church,  when  thy  people, 
walking  in  the  fear  of  the  Lord,  and  in 
the  comfort  of  the  Holy  Ghost,  were  mul- 
tiplied. 

May  the  true  light  come  more  and 
more  to  thy  Church,  and  the  glory  of  the 
Lord  rise  upon  her  ;  and  may  the  Gen- 
tiles come  to  this  light,  and  kings  to  the 
brightness  of  thy  rising. 

Lord,  we  plead  the  glory  of  thy  great 
name,  faithfulness  of  thy  promises,  and 
the  happiness  of  thine  own  creation  ;  and 
with  these  pleas,  we  ask,  that  the  heathen 
may  be  given  to  Christ  for  his  inheri- 
tance, and  the  uttermost  parts  of  the 
earth  for  his  possession. 

II. 

O  Lord,  hast  thou  not  said,  "  It  shall 
come  to  pass  in  the  last  days  that  I  will 
pour  out  of  my  Spirit  upon  all  flesh  '?" 
Behold  !  in  these  last  days :  give  now  to 
us  that  ask.  With  thee  is  the  residue  of 
the  Spirit ;  and  the  Lord's  hand  is  not 
shortened  that  it  cannot  save,  nor  his  car 
heavy  that  it  cannot  hear. 

Have  respect  unto  the  Covenant,  for 
the  dark  places  of  the  earth  arc  full  of 
the  habitations  of  cruelty.    May  the  Sun 


of  righteousness  arise,  with  healing  in 
his  wings,  on  those  people  now  sitting  in 
darkness  and  the  shadow  of  death. 

We  pray  thee  to  hasten  the  coming 
on  of  that  time,  when  it  shall  not  be 
asked,  Who  hath  believed  our  report? 
and  to  whom  is  the  arm  of  the  Lord  re- 
vealed ?  but  it  shall  be  said,  The  Lord 
hath  made  bare  his  holy  arm  in  the  sight 
of  all  nations,  and  all  the  ends  of  the 
earth  have  seen  the  salvation  of  our  God. 
•  And  grant,  gracious  Lord,  that  while 
the  fulness  of  the  Gentiles  is  come  in,  all 
Israel  may  also  be  saved.  May  the  veil 
which  remains  upon  their  hearts  when 
Moses  is  read,  be  taken  away  by  their 
turning  to  the  Lord.  May  this  branch 
which  has  so  long  been  broken  off,  at 
length  be  grafted  into  its  own  Olive-tree. 

O  let  the  Deliverer  come  out  of  Zion, 
and  turn  away  ungodliness  from  Jacob. 

And  while  we  thus  pray,  we  thank 
thee,  good  and  gracious  Lord,  for  all  the 
blessed  signs  of  the  times  in  which  we 
live.  We  bless  thee  for  the  beginning 
of  a  general  desire  to  spread  thy  truth 
through  the  world,  and  that  societies  have 
been  raised  in  these  latter  days,  among 
all  denominations  of  thy  servants,  for 
evangelizing  the  heathen,  and  for  their 
conversion  from  dumb  idols  to  the  living 
God.  We  thank  thee  for  any  success 
given  to  these  efforts,  and  would  thereby 
be  encouraged  to  persevere  in  more  zeal- 
ous labours,  and  more  fervent  prayers. 

III. 

O  Father  of  lights,  and-  giver  of  all 
wisdom,  bless  every  Society  formed  for 
the  conversion  of  Jews  or  Gentiles,  and 
for  the  spread  and  advancement  of  thy 
truth,  at  home  or  abroad.  Guide  the 
minds  of  all  who  conduct  their  affairs. 
In  all  their  difficulties  and  trials,  comfort 
and  support  them.  Especially  direct 
them  in  the  choice  of  fit  instruments. 
Give  them  the  discerning  of  spirits,  that 
none  may  be  sent  forth  but  such  as  thou 
hast  called,  prepared,  and  qualified  for 
the  blessed  yet  arduous  office  of  proclaim- 
ing the  unsearchable  riches  of  Christ. 
Greatly  incicase  the  number  of  such  la- 
bourers. Give,  O  give  thou  the  word, 
and  great  shall  be  the  company  of  preach- 
ers.   Bless  all  who  support  thy  cause  at 


216 


ON  PRAYER. 


I 


home.  May  they  that  love  thy  Jerusa- 
lem prosper  in  body  and  soul :  in  en- 
deavouring to  water  others,  may  their 
own  souls  be  watered. 

Look  with  thy  favour  on  all  the  mis- 
sionaries now  among  the  heathen.  O 
prepare  thy  way  in  the  wilderness.  May 
every  valley  be  exalted,  every  hill  made 
low ;  may  the  crooked  be  made  straight, 
and  the  rough  places  plain  ;  and  let  thy 
word  every  where  have  free  course  and 
be  glorified.  May  thy  doctrine,  con-" 
stantly  preached  by  thy  servants,  drop  as 
the  rain,  and  distil  as  the  dew,  and  thy 
word  never  return  unto  thee  void,  but 
prosper  abundantly,  and  accomplish  all 
that  for  which  thou  dost  send  it.  Give 
thy  servants  health  and  strength,  vigour 
of  mind,  and  devotedness  of  heart ;  and 
may  they  all  be  chosen  vessels  to  bear 
thy  name  before  the  Gentiles.  May  the 
deadening  influence  of  climate,  heathen 
customs,  and  loss  of  means  of  grace,  be 
more  than  counteracted  by  a  special  sup- 
ply of  thy  Holy  Spirit.  May  it  have  to 
be  recorded  of  each  one  of  them — He 
was  a  good  man,  and  full  of  the  Holy 
Ghost,  and  of  faith  ;  and  much  people 
were,  through  him,  added  to  the  Lord. 
Give  them  grace  to  be  faithful  unto  death, 
and  may  they  receive  from  the  Saviour's 
hands  the  crown  of  life  and  glory. 
Grant  that  thousands  and  tens  of  thous- 
ands may  rise  up  and  call  them  blessed. 
May  the  little  leaven,  leaven  the  whole 
lump ;  and  all  nations  whom  thou  hast 
made,  fall  down  and  worship  before  thee, 
and  glorify  thy  name. 

O  Lord,  hear;  O  Lord,  forgive;  O 
Lord,  hearken  and  do ;  defer  not  for  thine 
own  sake,  O  our  God.  For  thy  dear 
Son's  sake,  answer.  May  he  see  of  the 
travail  of  his  soul  and  be  satisfied. 
Amen,  and  Amen. 

Our  Father,  &c. 

ANOTHER  PRAYER    FOR   THE  ENLARGEMENT 
OF  THE  KINGDOM  OF  CHRIST. 
I. 

O  Eternal  God,  the  Lord  of  Glory, 
who  hast  made  the  heaven  and  the  earth 
by  thy  great  power  and  stretchcd-out 
arm ;  the  threat,  the  mighty  God,  the 
Lord  of  Hosts  is  thy  name  :  Thou,  Lord, 


art  good  to  all,  and  thy  tender  mercies 
are  over  all  thy  works.  Thou  ait  nigh 
unto  all  them  that  call  upon  thee,  to  all 
that  call  upon  thee  in  truth. 

We  are  bold,  therefore,  to  come  before 
thee  in  behalf  of  a  world  lying  in  wick- 
edness. Behold,  in  thy  infinite  compas- 
sion, dying  millions,  who  have  changed 
the  glory  of  the  incorruptible  God  into 
an  image  made  like  to  corruptible  man, 
and  to  birds,  and  four  footed  beasts !  be- 
hold them,  without  Christ,  strangers  from 
the  covenant  of  promise,  having  no  hope, 
and  without  God  in  the  world;  filled 
with  all  unrighteousness,  fornication, 
wickedness,  covetousness,  maliciousness ; 
full  of  envy,  murder,  debate,  deceit,  and 
malignity !  Lord,  we  know  that  they 
which  do  such  things  shall  not  inherit  the 
kingdom  of  God.  Regard  then,  now, 
we  beseech  thee,  in  pity,  the  sad  effects 
of  sin,  the  miserable  condition  of  these 
thy  creatures.  Regard,  we  beseech  thee, 
thine  own  glory.  How  long  shall  thy 
name  be  thus  profaned  ?  How  long  shall 
the  prince  of  darkness  usurp  the  Saviour's 
promised  inheritance  and  possession? 
Lord,  how  long  shall  the  blessed  hope 
that  the  kingdoms  of  this  world  are  to  be 
the  kingdoms  of  our  God  and  of  his 
Christ,  tarry  ere  it  come  1 

Thou  shalt  arise  and  have  mercy  upon 
Sion,  for  the  time  to  favour  her,  yea,  the 
set  time  is  come.  For  thy  servants  take 
pleasure  in  her  stones,  and  favour  the 
dust  thereof.  So  the  Heathen  shall  fear 
the  name  of  the  Lord,  and  all  the  kings 
of  the  earth  thy  glory. 

Lord  we  believe  thy  promises ;  help 
our  unbelief.  We  are  persuaded  that 
thou  hast  brought  the  wretched  state  of 
the  world  before  the  eyes  of  thy  people, 
that  they  may  pity  millions  of  guilty, 
accountable,  and  immortal  souls  without 
the  knowledge  of  a  Saviour  ;  that  while 
there  is  time  they  may  pray,  and  give, 
and  strive  to  make  thy  Gospel  known 
among  them.  Our  Saviour  has  com- 
manded, "  Go  into  all  the  world,  and 
preach  the  Gospel  to  every  creature;" 
and  thou  hast  promised,  that  thy  word 
shall  not  return  unto  thee  void ;  we  con- 
fidently, therefore,  ask  thee  to  bless  the 
cause  of  Christian  missions,  that  it  may 
advance  and  grow,  and  increase  till  eve- 


ON  PRAYER. 


217 


ry  Chiistian  heart  become  warmed  with 
holy  zeal  for  the  spread  of  the  Saviour's 
name,  and  kingdom,  and  glory ;  and  the 
Gospel  of  Christ  be  preached  to  Jew  and 
Gentile  through  the  world. 

II. 

Holy,  holy,  holy  Lord,  we  acknowl- 
edge it  to  be  owing  to  thy  infinite  mercy, 
that  we  were  not  left  in  the  darkness  of 
heathen  lands.  Thou  didst  incline  thy 
servants  of  old  to  send  faithful  missiona- 
ries to  preach  thy  glorious  Gospel ;  thou 
didst  support  them  in  all  their  trials  and 
difficulties,  and  at  length  this  favoured 
country  became  a  Christian  land.  And, 
Lord,  how  hast  thou  since  blessed  us, 
above  other  nations,  in  the  enjoyment  of 
the  light  of  thy  truth,  and  in  the  power 
and  means  to  communicate  it !  We  feel 
that  our  privileges  imply  duties.  Give 
us  grace,  then,  to  labour,  that  the  word 
of  the  Lord  may  from  us  sound  out  in 
every  place.  We  thank  thee  that  thou 
hast  given  many  the  disposition  to  aid  in 
this  work,  and  that  numbers  of  thy  ser- 
vants are  united  in  societies,  to  send 
abroad  the  tidings  of  salvation.  Lord, 
bless  them  all.  Lord  greatly  increase 
the  number  of  such  as  have  at  heart  the 
good  of  Sion. 

We  thank  thee,  O  Lord,  that  thy  holy 
word  is  translating  into  numerous  differ- 
ent languages,  and  that  now  so  many  na- 
tions may  hear  in  their  own  tongues  the 
wonderful  works  of  God.  Give  yet 
greater  success  to  these  efforts.  Facili- 
tate this  work  by  imparting,  more  and 
more,  peculiar  talents  to  those  engaged 
therein.  As  thou  didst  give  to  thy  ser- 
vants of  old  peculiar  skill  in  erecting  the 
tabernacle  in  the  wilderness,  and  the 
temple  at  Jerusalem,  so  in  this  age  of 
thy  Church  do  thou  grant  special  gifts 
to  those  engaged  in  building  up  thy  spir- 
itual temple. 

Lord,  do  thou  prepare  and  call  forth 
labourers.  Qualify  fit  instruments  to 
conduct  missionary  efforts,  and  give  them 
faith,  wisdom,  and  judgment,  uprightness, 
patience,  and  self-denial,  a  single  eye 
and  a  single  heart,  in  all  their  proceed- 
ings. So  incline  their  minds,  that  they 
may  send  none  to  labour  among  the 
heathen  but  those  that  are  first  chosen  of 

28 


thee :  men  anointed  with  the  Holy  Ghost. 
Do  thou  raise  up  meek,  humble,  patient, 
believing,  laborious,  and  persevering  men, 
counting  their  work  theii  wages,  and 
looking  for  the  recompence  of  reward 
hereafter  :  men  suited  to  the  exigencies 
of  the  heathen,  in  theii  various  degrees 
of  civilization  and  knowledge,  and  adapt- 
ed to  meet  their  wants  in  each  particular 
situation  ;  men  willing  to  spend  them- 
selves, and  be  spent  for  Christ.  Lord, 
send  forth,  we  beseech  thee,  send  forth 
such  labourers. 

III. 

Regard,  we  beseech  thee,  O  Lord,  with 
thy  infinite  love,  those  who  have  gone 
forth  in  thy  name  to  Heathen  lands,  to 
labour  in  making  Christ  known  to  the 
Gentiles.  Help  them  to  be  the  followers 
of  thy  Apostles.  Grant  that  they  may 
never  lose  that  first  love  and  ardour  of 
mind  which  induced  them,  for  Christ's 
sake,  to  leave  country,  home,  friends,  and 
relatives.  Preserve  them  sound  in  doc- 
trine, and  pure  in  their  life  and  conver- 
sation. In  the  faith  of  Christ  may  they 
vanquish  the  world,  the  flesh,  and  the 
Devil,  and  overcome  apparently  insur- 
mountable difficulties.  Give  unto  them 
utterance,  that  they  may  open  their 
mouth  boldly,  to  make  known  the  mys- 
tery of  the  Gospel.  Give  them  grace  to 
hope  even  against  hope ;  and  in  thy  own 
good  time  remove  every  opposing  obsta- 
cle to  the  universal  diffusion  of  thy  truth. 
Let  the  course  of  thy  providence  prepaie 
the  way  for  thy  servants-.  Let  every 
fresh  advance,  either  in  commerce,  sci- 
ence, or  arts,  aid  the  coming  on  of  the 
Redeemer's  kingdom ;  all  things  work 
together  for  good,  till  all  shall  know  thee, 
the  only  true  God,  from  the  least  to  the 
greatest. 

And  for  this  we  entreat  the  full  out- 
pouring of  thy  Holy  Spirit  upon  all 
flesh ;  upon  kings  of  the  earth  and  all 
people ;  upon  bishops,  priests,  deacons, 
and  all  Christian  ministers;  upon  princes, 
senators,  and  magistrates  ;  young  men 
and  maidens,  old  men  and  children.  Let 
them  praise  the  name  of  the  Lord,  for 
his  name  alone  is  excellent,  his  glory  is 
above  the  earth  and  heaven. 

O  Lord,  it  is  not  our  glory  we  seek, 


518 


ON  PRAYER. 


but  thine.  We  long,  we  ask,  we  pray, 
that  thy  will  may  be  done  on  earth,  as 
it  is  in  heaven ;  that  all  nations  whom 
thou  hast  made  may  come  and  woiship 
before  thee,  and  glorify  thy  name.  Lord, 
thou  knowest  our  desires ;  we  know  not 
how  to  express  them  as  we  should.  Do 
for  us  and  thy  Church  exceedingly 
abundantly  above  all  that  we  ask  or 
think,  for  thy  great  name's  sake.  Amen. 

These  prayers  we  offer  up  in  the  name 
of  our  Lord  Jesus  Christ.  Amen. 

Our  Father,  &c. 

EJACULATORY  PRAYERS  FROM  THE  SCRIP- 
TURES. 

On  rising-  in  the  morning: 
I  laid  me  down  and  slept ;   I  awaked, 
for  thou,  Lord,  sustained  me.  Ps.  m,  5. 

At  noon.  % 
At  evening,  and  at  morning,  and  at 
noon-day  will  I  pray,  and  that  instantly. 
Ps  Iv,  17. 

On  going  to  bed. 
I  will  lay  me  down  in  peace,  and  take 
my  rest,  for  it  is  thou,  Lord,  only  that 
makest  me  to  dwell  in  safety.    Ps.  iv}  8. 

At  going  out. 
Lord,  bless  my  going  out,  and  my  com- 
ing in,  from  this  time  forth  for  evermore. 
Ps.  cxxi,  8. 

At  work. 

Prosper  thou  the  work  of  my  hands, 
O  Lord :  prosper  my  handy  work.  Ps. 
ex.  17. 

In  conversation. 
Set  a  watch,  O  Lord,  before  my  mouth; 
keep  thou  the  door  of  my  lips.  Ps. 
cxli,  3. 

Let  the  words  of  my  mouth,  and  the 
meditation  of  my  heart,  be  always  ac- 
ceptable in  thy  sight,  O  Lord,  my 
Strength  and  my  Redeemer.  Ps.  xix,  14. 

When  evil  entreated. 

Father,  forgive  them,  for  they  know 
not  what  they  do.    Luke  xxiii,  34. 

Lord,  lay  not  this  sin  to  their  charge. 
Acts  vii,  60. 

On  any  loss. 
The  Lord  gave,  and  the  Lord  hath  ta- 
ken away ;  blessed  be  the  name  of  the 
Lord.    Job  i,  21. 


In  temptation. 

How  can  I  do  this  great  wickedness, 
and  sin  against  God  ?    Gen.  xxxix.  9. 

Lord  cleanse  thou  me  from  my  secret 
faults :  keep  back  thy  servant  also  from 
presumptuous  sins ;  let  them  not  have 
dominion  over  me.    Ps.  xix.  12,  13. 

In  difficult  circumstances. 

Cause  me  to  know  the  way  wherein  I 
should  walk,  for  I  lift  up  my  soul  unto 
thee.    Ps.  cxliii,  8. 

Lord,  I  am  oppressed,  undertake  for 
me.    Isa.  xxxviii,  14. 

For  a  friend. 
The  Lord  grant  unto  him  that  he  may 
find  mercy  of  the  Lord  in  that  day.  2 
Tim.  ij  18. 

Before  Prayer. 
Lord,  teach  us  to  pray.    Luke  xi,  1. 
Quicken  us,  and  we  will  call  upon  thy 
name.    Ps.  Ixxx,  18. 

Before  reading  the  Scriptures. 
Open  thou  mine  eyes,  that  I  may  be- 
hold wondrous  things  out  of  thy  law. 
Ps.  cxixj  18. 

Going  to  church. 

How  amiable  are  thy  tabernacles,  O 
Lord  of  Hosts !  My  soul  longeth,  yea, 
even,  fainteth,  for  the  courts  of  the  Lord  ; 
my  heart  and  flesh  crieth  out  for  the  liv- 
ing God.    Ps.  Ixxxiv,  1,  2. 

We  will  go  into  his  tabernacle ;  we 
will  worship  at  '  his  footstool.  Ps. 
exxxii,  7. 

On  entering  God's  House. 
This  is  none  other  but  the  house  of 
God,  and  this  is  the  gate  of  heaven. 
Gen.  xxviii,  17. 

On  hearing  the  Scriptures. 
Sanctify  us  through  thy  truth :  thy 
word  is  truth.    John  xvii,  17. 

After  worship. 
The  good  Lord  pardon  every  one 
that  prepareth  his  heart  to  seek  God,  the 
Lord  God  of  his  fathers,  though  he  be 
not  cleansed  according  to  the  purifica- 
tion of  the  Sanctuary.  2  Chron.  xxxt 
18,  19. 

Occasional  ejaculations. 
O  Lord,  be  gracious  unto  us,  wc  have 
waited  for  thee.    Isa.  xxxiii,  2. 


ON  PRAYER. 


Father,  glorify  thy  name.  John  xii, 
28. 

Lord,  save  us,  we  perish.  Matt,  riu, 
25. 

Jesus  thou  Son  of  David,  have  mercy 
on  me.    Mark  47. 

Lord,  if  thou  wilt,  thou  canst  make  me 
clean.    Luke  v,  12. 

Lord,  I  believe  ;  help  thou  mine  un- 
belief.   Mark  £r,  24. 

Lord,  help.    Matt,  xv,  25. 


THE  L0RD!3  PRAYER. 

Our  Father,  which  art  in  heaven,  hal- 
lowed be  thy  name  ;  thy  kingdom  come  ; 
thy  will  be  done  in  earth,  as  it  is  in 
heaven;  give  us  this  day  our  daily 
bread ;  and  forgive  us  our  trespasses,  as 
we  forgive  them  that  trespass  against 
us;  and  lead  us  not  into  temptation,  but 
deliver  us  from  evil ;  for  thine  is  the 
kingdom,  and  the  power,  and  the  glory, 
for  ever  and  ever.  Amen. 


THE  CHRISTIAN  HEARER. 


CHAPTER  I. 

The  General  Importance  of  Hearing 
the  Word. 

When  the  ground  in  summer  has  be- 
come parched  and  barren  from  a  long 
drought,  how  delightfully  refreshing  are 
the  grateful  showers  that  descend  from 
heaven,  and  clear  the  atmosphere,  and 
cool  the  air,  and  water  the  earth.  A 
freshness  appears  in  the  verdure,  and  the 
plants  revive,  the  flowers  burst  forth, 
new  fragrance  perfumes  the  garden,  and 
all  wears  the  aspect  of  reviving,  and  re- 
turning health,  and  animation. 

Such  is  the  effect  of  a  faithful  preach- 
ing and  hearing  of  the  word  of  God. 
Like  the  earth  which  silently  receives 
the  rain,  and  exhibits  the  blessing  in  its 
varied  and  lovely  and  beneficial  produce; 
so  the  practical  hearer  insensibly  receives 
a  benefit  which  his  life  manifests,  and 
which  blesses  all  with  whom  he  has  in- 
tercourse. "  My  doctrine,"  says  Moses, 
"  shall  drop  as  the  rain,  my  speech  shall 
distil  as  the  dew  ;  as  the  small  rain  upon 
ihe  tender  herb,  as  the  showers  that 
water  the  earth."  St.  Paul  conveys  sim- 
ilar ideas  when  he  says,  "  The  earth 
which  drinketh  in  the  rain  that  cometh 
oft  upon  it,  and  bringeth  forth  herbs 
meet  for  them  by  whom  it  is  dressed,  rc- 
ceiveth  blessing  from  God." 

A  free  and  gratuitous  gift,  directly 
from  our  heavenly  Father,  is  the  rain 
that  fertilizes  the  land  on  which  it  falls ; 
and  similar  is  the  greater  blessing  which 
we  have  now  to  consider,  to  which  man 
is  mainly  indebted  for  his  spiritual  fertil- 
ity and  fruitfulness. 

We  shall  best  see  the  importance  of 
hearing  the  word,  by  considering,  first, 


the  Divine  authority  with  which  it  is  de- 
livered to  us.  When  the  Ministers  of 
God  speak  according  to  the  will  of  God, 
and  by  virtue  of  their  ofiice,  it  is  to  be 
regarded  as  if  God  himself  addressed  us. 
The  foundation  of  their  office  is  a  divine 
commission — "  Go  ye,  and  teach  all  na- 
tions— to  observe  all  things  whatsoever  I 
have  commanded  you ;  and,  lo !  I  am 
with  you  always,  even  unto  the  end  of 
the  world."  Matt,  xxviii,  19,  20.  Our 
Lord  told  the  seventy  disciples  whom  he 
sent  out  as  teachers — "  He  that  heareth 
you,  heareth  me :  and  he  that  despiseth 
you,  despiseth  me."  Luke  x,  16.  The 
whole  dispensation  of  the  Gospel  is  a 
divine  message,  an  embassy  from  God  to 
man.  What  the  Apostles  could  in  the 
highest  sense,  as  divinely  inspired,  de- 
clare, ministers  can,  in  an  inferior,  but, 
as  far  as  their  testimony  is  according  to 
God's  word,  in  a  solid  and  true  sense, 
still  declare  ;  "  God  hath  committed  unto 
us  the  word  of  reconciliation.  Now, 
then,  we  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  by  us,  we 
pray  you  in  Christ's  stead,  be  ye  recon- 
ciled to  God."  As  the  ambassador's  voice 
is  the  voice  of  the  king,  so  is  the  minis- 
ter's voice  the  voice  of  God. 

Consider  then,  Christian  reader,  that 
God  speaks  to  men  by  his  ministers.* 

*  Bishop  Jewell  observes,  "Some  there  arc  that 
thus  say,  '  O  that  I  might  hear  Christ,  or  Peter, 
or  Paul !  I  would  verily  believe  what  they  should 
preach !'  This  is  fondness  and  curious  vanity ; 
for  whensoever  thou  dost  hear  the  minister  of 
God  preach  unto  thee  the  word  of  lit"*-,  *nd 
teaching-  thee  (he  truth  of  the  Gospel,  thou  hear- 
est  Paul,  and  Peter,  and  Christ  himself. 

If  thou  despiscet  the  word  of  God  spoken  un- 
to thee  by  him,  and  the  grace  which  God  olTer- 
eth  thee  by  him,  thou  despisest  Christ  himself, 
and  heapest  up  the  heavy  displeasure  of  God 
against  thee." 


222 


THE  CHRISTIAN  HEARER. 


The  ministry  of  the  word  is  a  divine  em- 
bassy to  your  souls.  The  foundation  of 
all  duty,  and  of  all  acceptable  obedience, 
is  the  will  of  God.  He  addresses  you, 
and  communicates  his  mind  and  will  to 
you,  by  his  ministers ;  and  he  requires 
you  to  hear  them,  for  they  are  "  the 
messengers  of  the  Lord  of  Hosts,"  and 
the  people  should  "  seek  the  law  at  their 
mouth."  Mai.  ii,  7.  Consider  the  maj- 
esty and  greatness  of  Him  who  sends 
the  message — thy  Creator,  thy  Preserver, 
thy  Judge.  If  a  servant  disregard  a 
master's  word ;  if  a  subject  refuse  to  hear 
his  king ;  if  a  child  turn  away  from  a 
father  speaking ;  the  insult  and  injury 
are  obvious :  but  to  refuse  to  hear  the 
Lord  of  all  lords,  the  King  of  all  kings, 
the  universal  Father,  surely  includes 
each  particular  offence  with  special  and 
peculiar  aggravations. 

It  is  in  infinite  tenderness  that  God 
speaks  by  man  to  his  creatures.  If  he 
himself  were  to  speak  personally  with 
us,  we  know  by  a  striking  example,  (Ex. 
xx,  18,  19,)  that  we  could  not  bear  the 
brightness  of  his  glory.  Even  the  mis- 
sion of  holy  angels  would  terrify,  (Matt, 
xvi,  6  j  Luke  i,  12,  29 ;  ii,  9,)  and  could 
not  meet  our  necessities,  for  they  have 
never  tasted  the  bitterness  of  sin,  nor 
themselves  experienced  the  blessedness 
of  pardon  and  reconciliation,  and  there- 
fore could  not  speak  with  fellow  feeling 
and  sympathy.  How  unsearchable  here 
is  the  divine  mercy  and  condescension  in 
committing  unto  sinful  men  the  word  of 
reconciliation  for  their  sinful  and  offend- 
ing brethren !  It  has  been  observed, 
"  When  the  kings  of  the  earth  appoint 
ambassadors,  they  generally  depute  them 
only  to  kings  ;  nor  would  they  deign  to 
send  a  solemn  embassy  to  their  own  re- 
bellious subjects,  when  vanquished,  dis- 
armed and  condemned.  But  the  King 
of  kings  and  Lord  of  lords  appoints  am- 
bassadors from  himself  to  poor  apostate 
worms,  and  helpless  perishing  sinners. 
Earthly  princes  select  persons  of  dignity 
and  eminence  to  represent  their  persons 
and  act  by  their  authority  on  these  im- 
portant occasions ;  but  the  Lord  of  glo- 
ry deputes  pardoned  rebels  and  recon- 
ciled enemies  to  go  to  their  former  com- 


panions in  rebellion  on  this  embassy  of 

peace." 

Thus,  though  the  treasure  be  puti  n 
earthen  vessels,  ministers  are  still  "  Stew- 
ards of  the  mysteries  of  Christ,"  and  am- 
bassadors from  God  to  man.  They  are 
sent  of  God  himself  to  dispense  the  treas- 
ures of  his  truth,  and  preach  the  gospel 
of  reconciliation,  that  men  may  believe 
and  be  saved.  Hence,  no  one  can  enter 
the  ministry  in  the  Church  of  England, 
without  a  public  declaration  that  he 
trusts  that  he  is  inwardly  moved  by  the 
Holy  Ghost  to  take  upon  him  that  office 
and  ministration. 

Do  you  try  to  shake  off  the  conviction 
of  the  divine  authority  of  the  preached 
word,  by  talking  of  the  weakness  of  the 
instrument?  remember,  that  an  impor- 
tant message  is  not  the  less  important 
because  the  person  of  the  messenger  may 
have  little  to  command  respect.  Do  you 
say  that  he  may  commit  mistakes,  or 
utter  inelegances,  or  even  fall  into  some 
errors  ?  but  remember,  again,  .that  there 
is  an  infallible  touchstone  of  the  truth. 
Acts  xvii,  11.  They  who  put  off  the 
conviction  of  their  sins,  by  the  thought 
that  the  voice  which  they  hear  from  their 
minister  is  not  the  voice  of  God,  only 
manifest  that  they  have  no  disposition  to 
obey,  and  deceive  themselves,  and  farther 
despise  God,  seeing  they  add  insult  to  re- 
jection, by  denying  the  messenger  as 
well  as  the  message. 

Rather,  Christian  Reader,  let  the  infi- 
nite condescension  and  compassion  of 
God,  in  stooping  to  our  weakness  and 
infirmities  by  a  human  and  weak  mes- 
senger, so  far  from  suggesting  any  ex- 
cuse for  slighting  the  message,  add  a 
fresh  motive  for  gratefully  listening  to  all 
that  is  said.  Let  us  often  enquire  wheth- 
er we  have  received  this  momentous  em- 
bassy with  all  the  seriousness  and  rever- 
ence which  the  voice  of  God  imperative- 
ly demands.  Augustine  says,  "If  God 
speaks,  wo  be  to  him  that  does  not  hear !" 

The  immensely  weighty  interests  which 
the  word  brings  before  us,  shows  the  far- 
ther importance  of  hearing.  Moses  told 
Israel,  "Set  your  hearts  unto  all  the 
words  which  I  testify  among  you  this 
day, — for  it  is  not  a  vain  thing  for  you, 


THE  CHRISTIAN  HEARER. 


223 


because  it  is  your  life."  Deut.  xxxii,  46, 
47.  It  is  to  regulate  every  day  of  our 
lives  :  it  is  to  direct  every  thought  of  our 
hearts,  every  word  of  our  lips,  and  every 
part  of  our  conduct:  destitute  of  its 
influence,  we  are  blind,  ignorant,  and 
wretched,  living  and  labouring  without 
adequate  ends,  and  not  only  furthering, 
but  constantly  weakening  and  destroying 
our  true  interest  and  happiness :  under 
its  influence,  we  are  wise  to  salvation, 
filled  with  solid  peace,  and  in  the  path- 
way to  eternal  life  and  blessedness.  It 
is  the  only  light  athwart  the  dark  valley 
of  the  shadow  of  death,  and  discovers  to 
us  sinners, a  free  and  complete  salvation; 
the  Almighty,  our  Friend  ;  his  only  be- 
gotten Son,  our  Redeemer;  his  blessed 
Spirit,  our  Teacher  and  Comforter  5  and 
his  eternal  bliss,  our  everlasting  home. 

Hearing  the  word  is  the  appointed 
means  of  receiving  spiritual  blessings. 
If  you  want  spiritual  life,  "  hear  and  your 
souls  shall  live Isa.  lv,  3.  "  the  dead 
shall  hear  the  voice  of  the  Son  of  God, 
and  they  that  hear  shall  live."  John  v,  25. 
If  you  want  nourishment  in  the  spiritual 
life,  "  desire  the  sincere  milk  of  the  word, 
that  you  may  grow  thereby."  1  Pet.  ii,  2. 
If  you  want  comfort,  the  office  of  the 
ministry  is  to  comfort  all  that  mourn.  Isa. 
Ixi,  2.  If  you  want  sanctification,  sancti- 
fy them,  prays  our  Redeemer,  through 
thy  truth  ;  thy  word  is  truth.  By  what 
was  the  Church  of  God  first  commenced  ? 
by  hearing.  Acts  ii,  41.  By  what  is  it  that 
men  are  saved  ?  through  hearing  :  1  Cor. 
i,  21  ;  Rom.  x,  8.  the  power  is  of  God  j 
he  gives  the  increase;  but  hearing  is  the 
means  to  be  used  by  us.  By  what  are 
difficulties  cleared  up  to  us  ?  by  hearing  j 
as  our  Lord  showed  that  Malachi  iv.  5, 
intended  to  foretel  John  the  Baptist  com- 
ing in  the  spirit  and  power  of  Elijah  : 
Mark  ix,  12.  so  Philip  made  Isaiah  liii, 
7,  intelligible  to  the  Eunuch,  Acts  viii, 
32.  and  our  Lord  brought  out  the  doc- 
trine of  the  resurrection  from  Ex.  iii,  6, 
Matt,  xxii,  31.  Or,  how  are  the  Scrip- 
tures personally  applied  to  our  individual 
cases?  by  hearing  ;  so  the  men  of  Naza- 
reth had  Isa.  Ixi.  1,  applied  to  them  in 
particular.  The  late  Mr.  Robinson  of  Lei- 
cester well  asked  ;  "  Who  arc  instructed 
in  the  way  of  truth  and  righteousness  ? 


who  are  awakened  to  a  proper  sense  of 
their  guilt  and  danger?  who  are  warned 
and  effectually  persuaded  "  to  flee  from 
the  wrath  to  come  V  who  are  conducted 
to  the  knowledge  of  salvation  ?  to  faith 
hope,  and  peace?  Who  are  animated 
with  true  Christian  zeal,  cheered  with  the 
lively  prospect  of  heaven,  and  advancing 
in  all  the  graces  of  sanctification  ?  are 
not  these  the  persons  who  have  listened 
with  serious  attention  to  the  word  of  life 
and  received  it  in  love?"'  (See  his  "  Chris- 
tian System.")  In  short,  if  you  want  a 
cheering  evidence  that  you  belong  to 
Christ,  it  is  a  grand  and  distinguishing 
character  of  those  who  shall  hereafter 
dwell  with  him — "  my  sheep  hear  my 
voice."  Our  Lord  solemnly  asserts, 
"  Verily,  verily,  I  say  unto  you,  he  that 
heareth  my  word,  and  believeth  on  him 
that  sent  me,  hath  everlasting  life,  and 
shall  not  come  into  condemnation."  John 
v,  24.  How  incalculably  important  is 
that  with  which  God  has  connected  such 
blessings  !  If  it  be  only  as  we  regard  the 
word  that  we  have  reason  to  hope  that 
we  are  disciples  of  Christ,  and  going  to 
dwell  with  him  forever,  how  infinitely 
needful  to  hear  that  word  ! 

The  continued  ministry  of  the  word 
from  the  beginning  of  the  Church,  shows 
its  importance.  The  plan  of  public  in- 
struction seems  to  have  existed  from  the 
earliest  ages.  Moses  was  assisted  in  in- 
structing the  people  by  the  seventy  el- 
ders. Numbers  xi.  Jehoshaphat  sent 
Levites  and  Priests  through  the  landr 
"  and  they  taught  in  Judah,  and  had  the 
book  of  the  law  of  the  Lord  witli  them." 
1  Chron.  xvii,  9.  Israel  was  with'out  the 
true  God,  when  they  were  without  a 
teaching  priest.  2  Chron.  xv,  3.  On 
the  return  from  captivity,  Ezra,  the  Scribe, 
stood  upon  a  pulpit  of  wood  which  they 
had  made  for  the  jntrjwsc,  and  so  taught 
the  people ;  and  the  Priests  and  Levites 
read  in  the  book  of  the  law  of  Cfad  dis- 
tinctly,  and  gave  the  sense,  and  caused 
them  to  understand  the  reading.  Neh. 
viii,  4 — 8.  We  arc  informed,  (Acts  xv, 
2,)  "  Moses  of  old  hath  in  every  city  them 
that  preach  him,  being  read  in  the  syna- 
gogues every  Sabbath  day."  Our  Lord 
himself  so  preached  in  the  synasoguc  at 
Nazareth,  (Luke  iv,  16 — 21,)  and  on  the 


224 


THE  CHRISTIAN  HEARER. 


Mount.  His  very  business  on  earth, 
(who  is  Lord  of  heaven  and  earth,)  was 
going  about  preaching  that  men  might 
hear.  He  sent  forth  the  seventy  Disci- 
ples and  the  twelve  Apostles  to  preach 
the  word.  In  the  book  of  Acts,  we  see 
that  as  it  was  the  constant  practice  of 
Christian  Teachers  to  preach,  so  it  was 
the  habit  of  Christians  to  hear  the  word. 
In  the  primitive  Church  the  same  prac- 
tice was  continued.  Clement  says  to  the 
Corinthians,  "  Hearkening  diligently  to 
his  words,  ye  were  enlarged  in  your 
bowels,  having  his  sufferings  always  be- 
fore your  eyes."  Justin  Martyr  says, 
"  Upon  the  day  called  Sunday,  all  that 
live  either  in  city  or  country  meet  to- 
gether at  the  same  places,  where  the 
writings  of  the  Apostles  and  Prophets 
are  read  as  much  as  time  will  give  leave; 
when  the  Reader  has  done,  he  who  pre- 
sides, gives  an  admonition,  instructing 
the  people,  and  animating  them  to  the 
practice  of  such  lovely  precepts  ;  at  the 
conclusion  of  this  discourse,  we  all  rise 
up  together  and  pray."  Tertullian  shows 
(in  his  Apology)  that  Christians  met  to- 
gether for  the  purpose  of  reading  the 
Scriptures,  exhorting  and  reproving :  and 
he  says  in  another  place,  "  The  Scrip- 
tures are  read,  psalms  sung,  and  dis- 
courses publicly  delivered."  Cyprian 
mourns  under  the  persecution  as  hinder- 
ing them  from  seeing  the  assembled  fra- 
ternity and  hearing  the  Bishops  discours- 
ing. Athanasius,  in  his  apology  to  the 
Emperor,  shows  how  they  crowded  to 
the  Church  in  his  days,  at  Alexandria. 
Ambrose,  Augustine,  and  others,  also 
testify 'how  the  people  continued  to  hear. 
We  need#  not  descend  farther,  as  these 
facts  sufficiently  show  that  the  public 
ministry  of  the  word  has  been  the  inva- 
riable practice  of  the  Churcli.  While 
the  fact  of  the  public  ministry  continued 
from  the  earliest  ages  is  thus  clear,  all 
history  testifies,  that  religion  proportion- 
ably  flourishes  or  declines  as  the  practice 
of  hearing  obtains,  or  is  disregarded. — 
Wherever  vital  piety,  with  all  its  holy 
fruits,  abounds  generally  and  extensively, 
there  the  word  is  faithfully  and  largely 
dispensed,  and  listened  to.  In  Papal 
countries  the  word  of  Christ  is  little 
heard.    In  Mahomedan  countries,  it  is 


almost  unknown.  In  Heathen  countries 
is  has  never  been  declared.  In  Protes- 
tant countries  an  increasing  interest  in  it 
is  accompanied  with  an  increasing  growth 
of  general  morality  and  godliness.*  His- 
tory and  fact  bear  full  evidence  then  to 
the  general  importance  and  advantages 
of  hearing. 

The  special  advantages  which  we  en- 
joy, show  us  our  peculiar  obligations  to 
hear.  The  Israelites  had  many  special 
advantages  for  becoming  wise  unto  sal- 
vation. "  He  showed  his  word  unto  Ja- 
cob, his  statutes  and  judgments  unto  Is- 
rael." Psalm  cxlvii.  Moses  appeals  to 
them,  "  Did  ever  people  hear  the  voice 
of  God  speaking  out  of  the  midst  of  the 
fire  as  thou  hast  heard,  and  live?" 
Though  this,  in  its  literal  meaning,  was 
only  true  of  one  generation  of  the  peo- 
ple of  Israel,  yet  the  whole  nation  were 
peculiarly  distinguished  by  this  eminent 
and  special  advantage,  that  "  to  them 
were  committed  the  oracles  of  God." 
They  exclusively  among  the  nations  of 
the  earth  had  the  full  privileges  of  divine 
Revelation  afforded  to  them,  with  all  the 
light  and  truth,  the  gracious  promises 
and  blessed  prospects,  which  it  discovers. 

But  we  Christians  have  superior  ad- 
vantages which  bring  higher  responsibil- 
ity ;  our  neglect  of  them  is  more  danger- 
ous; by  our  improvement  of  them  we 
may  derive  a  larger  benefit.  The  whole 
of  the  sacred  Scriptures  is  now  in  our 
possession  and  exalted  as  the  publicly 
acknowledged  Code  of  faith  and  duty. 
The  Apostle's  statement — "  God  who  at 
sundry  times  and  in  divers  manners 
spake  in  times  past  unto  the  Fathers  by 
the  Prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  Son,"  belong  to 
us.  We  may  every  day  "  hear  in  our 
own  tongue  the  wonderful  works  of 
God."  O  that  we  were  duly  sensible  of 
the  immense  blessing  of  having  the  word 


•  It  has  been  observed,  "  Without  this  hear- 
ing", we  see  the  power  of  religion  lost,  and  the 
awe  of  God  wear  off  the  spirits  of  men,  as  ap- 
pears in  the  atheism  of  Popish  countries,  where 
hearing  the  word  is  in  a  manner  swallowed  up 
by  the  mass ;  and  in  the  general  depravity  of 
those  among  ourselves  who  turn  their  backs  on 
this  part  of  the  worship  of  God."  Eastcheap 
Lectures. 


THE  CHRISTIAN  HEARER 


of  Christ  so  richly  and  so  abundantly  as]  sounds  so  distinctly.     "  Unto  whomso- 


we  have ! 

Then  consider  our  peculiar  national 
advantages.  We.  in  this  highly  privi- 
leged country,  the  glory  of  the  Reforma- 


ever  much  is  given,  of  him  shall  be  much 
required.'-'  Luke  xii,  4S.  Is  it  not  im- 
portant how  we  hear  ?  O,  let  us  British 
Christians  duly  improve  our  singular  ad- 


tion,  the  bulwark  of  the  Protestant  Faith.!  vantages  of  becoming  wise  unto  salra- 
where  the  ark  of  God  seems  specially  Xotion;  and  as  we  are  favoured  beyond 
have  rested,  have  been  blessed  of  God  in  I  others  in  our  privileges,  may  we  be  em- 
an  eminent  degree.  Look  at  our  Re- 1  inently  devoted  to  God,  and  according  to 
formers,  Cranmer,  Latimer.  Ridley  ;  look! our  special  blessings,  be  universally  "a 
at  those  of  later  days,  Hall,  and  Hop-jholy  nation,  and  a  peculiar  people,  zeal- 


kins,  and  Beveridge  ;  look  even  at  com 
paratively  modern  times,  at  Miluer,  Rob- 
inson, and  Scott,  and  say,  whether  God5s 
truth  has  not  by  them,  and  in  their  wri 
tings,  been  plainly  placed  before  our  eyes. 


ous  of  good  works.55 

The  freedom  with  which  we  may  now 
obtain  spiritual  blessings  further  shows 
the  importance  of  healing.  A  day  is 
comins  when  if  we  now  refuse  to  hear 


Then  look  more  particularly  at  your  Sab-j  God's  words,  no  possible  effort  or  saeri- 
bath  privileges,  and  the  abundance  of  theifice  can  obtain  us  the  least  spiritual  bles- 


Divine  Word  read  or  proclaimed  by  his 
ministers,  from  thousands  of  pulpits  ev- 
ery Sabbath.  The  word  of  God  is  not 
bound,  his  house  is  not  closed,  his  min- 
isters have  liberty  to  preach  from  Sunday 
to  Sunday,  and  we  have  opportunity  to 
go  and  hear.  Hundreds  of  millions  of 
our  fellow  creatures  there  are  in  Heathen 
lands,  that  have  none  of  these  advanta- 
ges ;  and  many  millions  there  are  in  Ro- 
man Catholic  countries  to  whom  the  Bi- 
ble is  yet  a  sealed  book.  It  is  not  so 
with  us.  God  affords  us  eminent  and 
increased  facilities  in  this  day ;  the  Holy 
Scriptures  have  been  largely  distributed, 
there  has  been  a  remarkable  and  extend- 
ed revival  of  religion,  and  on  every  side 
faithful  ministers  preach  his  Gospel. 
What  more  could  have  been  done  for  us  ? 

These  advantages  lay  upon  us  an  ac- 
cumulated load  of  obligation.     It  WSJ 


sing,  or  comfort.  Luke  xvi.  24 — 31. 
But  now  every  blessing  bestowed  through 
faithful  hearing  may  be  readily  obtained. 
The  blessings  of  salvation  are  freely 
given.  Not  only  is  the  invitation  from 
God  to  sinners  to  return,  free  and  spon- 
taneous, but  the  blessings  are  granted 
without  money,  and  without  price.  It 
would  not  meet  our  necessities  that  the 
poor  and  needy  were  invited,  had  they 
to  purchase  the  blessings  which  they  re- 
quire with  some  equivalent.  They  are 
therefore  bestowed  freely.  There  seems 
to  be  in  the  minds  of  the  sacred  writers, 
a  manifest  care  to  announce  the  doctrine 
of  free  salvation  so  fully  as  to  exclude 
all  doubt.  There  is  often  on  this  point 
a  remarkable  repetition  of  expression. 
Thus  St.  Paul  describes  our  being  justi- 
fied, to  be  freely  and  by  his  grace  ;  and 
he  asserts  our  being  saved,  to  be,  t;  by 


said  to  Israel,  (Amos  iii,  2.)  "  You  only  grace,  through  faith,  and  that  not  of 
have  I  known  of  all  the  families  of  the  yourselves,  it  is  the  gift  of  God;  not  of 


earth,  therefore  I  will  punish  you  for 
your  iniquities."  It  was  said  to  those 
who  heard  our  Lord,  M  Wo  unto  thee, 
Chorazin,  wo  unto  thee,  Bethsaida  !  for 
if  the  mighty  works  which  were  done  in 
you  had  been  done  in  Tyre  and  Sidon. 
they  would  have  repented  long  ago  in 
sackcloth  and  ashes.  But  I  say  unto  Vou. 
It  shall  be  more  tolerable  for  Tyre  and 
Sidon  at  the  day  of  judgment  than  for 
you."  Matt,  xi,  21,  22.    What  then  shall 


works.5'  Isaiah  invites  all — "  Come  ye, 
buy.  and  eat,  without  money,  and  with- 
out price  ;55  without  any  compensation 
from  man,  or  any  deserving  on  his  part. 
So  St.  Paul  tells  Titus,  4i  not  by  works 
of  righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved  us.5' 
The  value  of  this  repetition  is  very  great. 
In  the  pride  of  our  unhumbled  hearts, 
we  are  peculiarly  disposed  to  rely  on 
our  own  doings,  rather  than  on  the  grace 


be  said  to  those  in  Britain  who  shut  their1  of  God,  and  to  imagine  that  we  must  by 
eyes  to  the  light  which  shines  so  clearly,  j  some  acts  of  our  own  merit  the  blessing 
and  close  their  ears  to  the  truth  which  of  the  Gospel:  and  depression  and  sense 

•29 


226 


THE  CHRISTIAN  HEARER. 


of  guilt  in  the  contrite,  leads  them  to  fear 
that  they  can  have  no  title  to,  and  shall 
for  ever  lose,  such  inestimable  benefits. 
By  a  free  salvation,  the  proud  are  hum- 
bled, and  the  depressed  lifted  up  ;  boast- 
ing is  excluded.,  and  all  glory  given  to 
God.  But  if  this  be  th3  case,  O  how 
important  to  avail  ourselves  of  the  golden 
opportunity  !  how  important  to  listen,  to 
hear,  to  repent,  to  believe,  and  be  saved  ! 

This  will  be  seen  in  one  farther  con- 
sideration, the  earnestness  with  which 
God  himself  presses  us  to  receive  his 
word.  Some  of  the  most  affecting  ad- 
dresses in  the  Bible  are  on  this  point. 
"O  that  thou  hadst  hearkened  to  my 
commandments."  Isa.  xlviii,  18.  "  O 
that  my  people  had  hearkened  unto  me, 
and  Israel  had  walked  in  my  ways !"  Ps. 
lxxxi,  13.  "  O  that  they  were  wise,  that 
they  understood  this  !"  Deut.  xxxii,  29. 
How  earnest  is  God  in  his  gracious  invi- 
tations, as  if  to  set  before  us,  in  the  most 
lively  way,  the  immense  importance  of 
eternal  things  !  "  Ho,  every  one  that 
thirsteth,  come  ye  to  the  waters ;  and  he 
that  hath  no  money,  come  ye,  buy,  and 
eat ;  yea,  come,  buy  wine  and  milk,  with- 
out money  and  without  price;  Isa.  lv,  1. 
"  As  though  God  did  beseech  you  by  us, 
we  pray  you,  in  Christ's  stead  !"  2  Cor. 
v,  20.  This  earnestness  shows  the  im- 
mense importance  of  attending  to  the 
Gospel,  while  it  implies  man's  indiffer- 
ence to  it,  and  God's  tender  commisera- 
tion and  compassion.  Men  when  thirsty 
are  sensible  enough  of  their  need  ;  but 
souls  destitute  of  spiritual  blessing,  have 
by  nature  no  desire  for  them.  Their  at- 
tention must  be  roused  by  earnest  calls 
and  affectionate  entreaties.  Though  men 
be  famishing,  they  perceive  not  their 
want  of  spiritual  food;  though  they 
greatly  need  it,  they  desire  it  not.  There 
is  in  the  mode  of  expression  in  Isaiah, 
lv,  1,  an  ardour  of  expression,  a  repeti- 
tion of  entreaty,  a  vehemence  of  invita- 
tion, which  shows  the  immense  impor- 
tance of  accepting  it.  It  is  a  case  of 
life  and  death.  If  the  traveller  comes 
not  to  the  water,  he  droops,  he  dies,  in 
the  wilderness.  There  is  no  other  foun- 
tain, no  other  way  of  gaining  relief. 
Disregard  this,  and  you  lose  every  thing. 
Attend  to  this,  and  you  pass  safely  on  to 


your  joyful  and  eternal  home.  Thus 
earnest  is  God  in  his  invitation.  O  re- 
membei  who  it  is  that  invites — the  Lord 
of  heaven  and  earth  ;  He  who  is  perfect 
truth.  Reader !  refuse  not  to  listen  to 
the  joyful  sound.  God  would  not  so  ad- 
dress his  sinful  creatures,  were  not  the 
subject  a  matter  of  infinite  moment  to 
them.  There  is  a  reality,  a  value,  and  a 
magnitude  in  the  concerns  of  the  immor- 
tal soul,  far  beyond  our  highest  thoughts ; 
and  surely,  that  our  souls  should  perish, 
when  salvation  is  thus  freely  and  ear- 
nestly set  before  us,  is  grievous  and  lam- 
entable beyond  conception ! 

How  unspeakable  is  the  love  of  God 
to  man  !  He  might  justly  have  left  us  to 
perish  in  our  sin  and  rebellion ;  but  he 
so  loved  the  world,  that  he  gave  his  only 
Son  to  die  for  us  :  and  as  if  this  were 
not  enough,  when  we  carelessly  disregard 
the  blessings  which  he  has  thus  pro- 
cured for  us,  he  sends  to  invite  us,  to 
reason  with  us,  and  to  persuade  us  to 
embrace  the  invaluable  mercies  obtained 
at  so  costly  a  price.  God  would  not  be 
at  all  this  cost  for  a  thing  of  inferior  mo- 
ment. All  this  love  cannot  be  slighted 
without  immense  danger. 

Once  more — the  word  which  we  now 
hear  will  judge  us  in  the  great  day. 
The  preached  Gospel  will  follow  us  into 
another  world,  and  will  there  appear 
either  against  us  to  condemn  us,  if  we 
have  disregarded  it,  or  for  us  to  justify 
us  if  we  have  received  it.  "  He  that  re- 
jecteth  me,  and  receiveth  not  my  words, 
hath  one  that  judgeth  him;  the  word 
that  I  have  spoken,  the  same  shall  judge 
him  at  the  last  day  !"  John  xii,  4,  8. 
Men  now  throw  every  contempt  upon 
it.  The  Gospel  is  preached  in  their  very- 
towns  and  streets,  and  multitudes  never 
hear  it  at  all,  and  multitudes  disregard 
all  they  hear.  O  how  will  such  be  as- 
tonished and  confounded  to  find  that 
word,  which  they  reckoned  little  better 
than  folly,  or  altogether  despised  as  fool- 
ishness, exalted  as  the  rule  of  final  judg- 
ment, and  that  which  decides  their  never- 
ending  condition  ! 

The  importance  of  hearing  may  be 
put  into  another  light,  by  considering  th( 
weakness  of  those  objections  which  arcr 
sometimes  brought  against  this  duty. 


THE  CHRISTIAN  HEARER. 


227 


Thus  it  is  often  said,  /  can  read  and 
learn  at  home :  I  have  good  books  in  my 
library,  and  there  are  better  published 
sermons  than  I  am  likely  to  hear,  and  I 
can  think  of  these  at  my  leisure,  and 
turn  them  over  and  over  in  my  mind. 
What !  will  you  pretend  to  be  wiser  than 
God  ?  God  has  commanded  you  to  hear 
his  ministers.  Hearing  is  a  divine  ap- 
pointment. You  cannot  at  home  obey 
the  injunction  to  hear  his  truth,  and  that 
of  "forsake  not  the  assembling  of  your- 
selves together."  O  venture  not  to  im- 
pugn by  your  vain  reasoning  the  wisdom 
and  authority  of  the  great  Legislator,  or 
to  set  aside  his  authorised  mode  of  doing 
you  good  by  equivalents  and  expedients, 
subversive  in  this  case  of  the  obedience 
which  you  owe  to  Him !  There  is  a 
sympathy  of  feeling  from  the  delivery 
of  the  truth  among  many  gathered  to- 
gether. There  is  a  life  and  power  in 
the  faithful  ministry  of  the  word  j  the 
voice,  the  earnestness,  and  the  affection 
of  the  preacher,  infinitely  more  affect  the 
heart,  that  a  sermon  which  is  merely 
read  in  private,  can  possibly  do.  How 
will  God  from  your  own  conduct  con- 
demn you  ?  Worldly  men  do  not  prefer 
reading  a  play  to  hearing  it.  Be  assured 
that  Christians  will  not,  and  cannot, 
when  they  act  in  character,  attend  to  on- 
ly one  part  of  their  duty,  and  that  at  the 
time  when  they  should  be  fulfilling  an- 
other. It  will  be  sufficient  for  them  to 
know  that  God  ever  manifests  his  special 
blessing  with  the  assemblies  of  his  peo- 
ple. Exod.  xxv,  22;  2  Chron.  vii,  12— 
16;  Matt,  xviii,  20.  O  lose  not  all  the 
interest  in  the  blessing  piomised,  by  per- 
versely choosing  to  walk  in  your  own 
way  ! 

But  you  farther  object,  There  it  noth- 
ing- new  in  what  1  hear:  I  know  it  al- 
ready :  it  is  the  same  thing  over  and  over 
again.  But  do  you  not  make  a  mistake, 
if  you  expect  that  the  minister  should  be 
always  delivering  something  new  ?  It 
is  true,  that  a  wise  and  diligent  minister 
will  not  fail  rightly  to  divide  the  irord 
nf  truth.  He  will  give  the  result  of  his 
own  study  and  experience,  and  therefore 
original  views  of  divine  truth  :  and  in 
this  rcspeet  "  every  scribe  which  is  in- 


structed unto  the  kingdom  of  heaven,  is 
like  unto  a  man  that  is  an  householder, 
which  bringeth  forth  out  of  his  treasury 
things  new  and  old."  Matt,  xiii,  52.  Yet 
the  ministerial  office  consists  much  in  re- 
minding, (Rom.  xv,  14,  15.)  and  stirring 
up,  and  establishing  those  that  are  in- 
formed. 1  John  ii,  7.  In  the  words  of 
St.  Peter,  it  is  "  to  put  you  always  in  re- 
membrance of  these  things,  though  you  do 
know  them;"  (2  Pet.  i,  12,)  or,  as  St.  Paul 
says,  "  to  write  the  same  things  to  you  to 
me  indeed  is  not  grievous,  but  for  you 
it  is  safe."  Phil,  iii,  1.  The  ministry  of 
the  word  is  God's  plan  for  nourishing 
the  soul,  just  as  eating  food  is  his  plan 
for  nourishing  the  body ;  and  as  you  need 
the  same  kind  of  food  day  after  day  for 
your  body,  so  you  need  this  same  kind 
of  instruction  repeatedly  for  your  soul. 
There  is  good  reason  to  believe  that  our 
Lord  delivered  to  different  congregations 
several  of  his  discourses  over  again. 
These  observations  are  not  intended  as 
an  excuse  for  indolence  in  the  minister, 
but  as  a  guard  against  fastidiousness  in 
the  hearer.  It  was  an  old  objection 
made  against  attending  sermons,  "  We 
hear  the  same  thing  over  and  over  !"  and 
St.  Chrysostom  (in  his  3d  Homily  on  the 
2d  Thessalonians)  thus  answers  the  ob- 
jection : — "  And  do  you  not  hear  the 
same  thing  in  the  theatre  ?  have  you  not 
the  same  sight  at  the  horse  race  ?  Are  not 
all  things  the  same  ?  Does  not  the  same 
sun  rise  every #morning  ?  Do  you  not  eat 
the  same  meat  every  day  ?  I  would  ask 
you.  seeing  you  hear  the  same  things  ev- 
ery day,  What  portion  of  the  Prophets, 
what  Apostle,  what  Epistle,  was  read  '? 
But  you  cannot  tell :  they  are  perfectly 
new  and  strange  to  you.  When  there- 
fore you  are  disposed  to  be  idle,  you  pre- 
tend the  same  things  are  read  :  but  when 
you  are  asked  concerning  them,  you  arc 
as  men  that  never  heard  them.  Jf  they 
are  the  same,  you  should  have  known 
them:  but  you  know  nothing  of  them. 
For  this  reason  you  ought  to  attend,  be- 
cause they  are  the  same,  because  we 
bring  nothing  strange  or  new  to  your 
ears.''  (),  in  the  great  day  of  account, 
how  glad  would  the  now-neglectful  hear 
er,  be,  could  he  but  once  more  have  the 


228 


THE  CHRISTIAN  HEARER. 


opportunity  of  hearing  and  accepting 
those  gracious  invitations  which  he  now 
slights  as  things  he  sufficiently  knows ! 

But  it  is  still  farther  objected.  The  min- 
ister that  I  can  hear  does  not  edify  me : 
he  is  weak,  foolish,  and  of  small  ability. 
Leaving  to  a  subsequent  chapter  the  con  - 
sideration of  the  respective  duties  of  min- 
isters and  people,  we  will  allow  the  truth 
of  your  objection ;  but  still  it  is  no  suffi- 
cient answer  to  the  duty  brought  before 
you.  What  if  it  should  be  true  of  your 
minister,  as  it  has  been  of  many  others, 
"  God  hath  chosen  the  foolish  things  of 
the  world  to  confound  the  wise,  and  God 
hath  chosen  the  weak  things  of  this 
world,  to  confound  the  things  which  are 
mighty,  and  base  things  of  this  world, 
and  things  which  are  despised,  hath  God 
chosen,  yea,  and  things  which  are  not,  to 
bring  to  nought  things  which  are !"  1 
Cor.  i,  27  28.  Nay,  still  more,  are  you 
in  earnest  for  your  eternal  interest? 
What  if  "  it  pleased  God,  by  the  foolish- 
ness of  preaching  to  save  them  that  be- 
lieve," (1  Cor  i,  21,)  and  you  should  be 
among  the  happy  number !  Herbert 
quaintly,  but  justly,  says — 

The  worst  speak  something-  good :  if  all  want 
sense, 

God  takes  a  text  and  preacheth  patience. 
He  that  gets  patience,  and  the  blessing  which 
Preachers  conclude  with,  hath  not  lost  his 
pains. 

Remember,  you  have  the  ministry,  not 
of  angels,  but  of  men,  and#  God  has  there- 
in consulted  your  real  interest  and  edifi- 
cation. Refuse  not  then  the  treasure  on 
account  of  the  earthen  vessel  which  con- 
tains it.  If  really  hungering  and  thirst- 
ing after  righteousness,  you  will  gladly 
receive  genuine  food  for  your  soul,  though 
not  set  before  you  in  the  manner  best 
suited  to  your  taste.  Nor  is  there  any 
Christian  so  wise  and  learned  but  that  he 
may  receive  benefit  either  from  a  differ- 
ent mode  of  treating  that  which  he  knew 
before,  or  by  having  it  afresh  presented 
to  his  attention. 

There  are  other  inferior  objections, 
which  still  sometimes  keep  men  from 
hearing  the  word.  Thus  there  are  some 
in  superior  stations,  heads  of  families, 
and  persons  of  rank  or  learning,  who 
wem  to  think  themselves  above  hearing  : 


it  will  do  very  well  for  the  common  peo- 
ple, and  for  their  children  and  servants; 
but  as  for  them,  they  need  it  not.  O 
strange  infatuation  !  are  they  above  God 
who  commands  them  to  hear?  have  they 
not  also  a  Master  in  heaven  ?  They  ex- 
pect obedience  from  their  inferiors,  while 
they  themselves  disobey  a  plain  direction 
of  their  great  Superior.  They  would 
directly  dismiss  a  servant  who  disobeyed 
repeated  injunctions,  and  yet  deceive 
themselves  by  thinking  that  they  may 
with  impunity  despise  the  Divine  will. 
How  if  it  should  be  found  that  their 
fancied  wisdom  is  a  folly  above  the  most 
extravagant  and  absurd  weakness  of  those 
they  most  despise  !  The  wisdom  of  this 
world  is  foolishness  with  God.  Nor  is 
the  case  better  with  those  who  plead  their 
business  as  an  excuse  for  not  hearing. 
What  is  it  but  a  plain  confession  of  their 
blindness  and  depravity.  They  acknowl- 
edge that  they  are  so  blind,  that  they 
do  not  see  their  eternal  interests  to  be 
the  great  concern  and  business  of  life  ; 
that  they  are  so  depraved,  that  they  are 
not  ashamed  to  avow  their  very  blind- 
ness as  an  excuse  for  their  sin.  Nor  can 
we  allow  either  of  another  excuse,  /  can- 
not recollect  what  I  hear.  We  recollect 
what  we  are  interested  in  and  attend  to. 
A  man  in  business  will  recollect  a  great 
variety  of  particulars  which  are  needful 
to  be  remembeied;  a  servant  will  bear 
in  his  mind  a  message  from  his  master ; 
all  will  remember  a  temporal  benefit 
promised  them.  The  great  reason  of 
forgetfulness  is,  we  want  a  real  concern 
about  our  salvation !  The  poor  some- 
times say,  We  have  not  suitable  clothing  ! 
Why  should  that  more  prevent  you  going 
to  hear,  than  it  does  going  to  visit  your 
friends,  or  to  get  your  food,  or  to  receive 
directions  from  your  earthly  employers? 
Consider  if  the  real  meaning  of  this  be 
not,  My  pride  will  be  offended  by  con- 
trast with  others,  and  I  do  not  think  my 
soul  worth  the  humbling  of  my  pride.* 


*  There  are  some  other  things  which  keep  the 
poor  from  church,  that  it  may  be  well  briefly  to 
notice.  In  various  parts  of  the  country,  many 
will  attend  in  the  nfternoon,  who  do  not  come 
in  the  morning-.  They  indulge  themselves  with 
more  rest — the  wife  wants  to  prepare  a  hot  din- 
ner for  the  family — to  get  the  children  dres?>e(l 


THE  CHRISTIAN  HEARER. 


229 


Others  think  unfavourable  weather  quite 
a  sufficient  reason  for  absence.  There 
are  those  who  judge  otherwise.  There 
was  a  pious  lady  who  was  blind,  and. 
yet,  after  she  became  pious,  to  the  end  of 
her  life,  (for  thirty-five  years,)  constant- 
ly, twice  every  Sunday,  in  rain,  hail,  or 
snow,  as  well  as  on  fine  days,  she  went 
through  all  weathers  to  hear  her  stated 
minister.  Her  soul  eminently  prospered. 
Thus  like  Anna,  who  "  fourscore  and 
four  years  served  God  with  fastings  and 
prayers  night  and  day,"  she  left  an  ex- 
ample condemning  those  who  for  slight 
reasons  stay  at  home. 

Is  not  the  hidden  and  secret  cause  of 
all  these  difficulties  really  this — I  do  not 
like  to  be  restrained  from  my  own  way 
— I  do  not  like  the  effort  which  it  re- 
quires to  go.  I  do  not  like  to  be  reprov- 
ed for  sin — I  prefer  present  recreation 
and  self-indulgence.  And  what  is  this, 
but  rebellion  against  the  Most  High  ?  and 
where  will  this  end,  but  in  certain  and 
irretrievable  ruin  ?  Break  manfully  and 
at  once  through  all  these  obstructions. 
Delay  no  more.  There  is  a  happiness 
ready  for  you  of  which  you  have  not  yet 
tasted.  Hear  the  voice  of  God,  and  you 
shall  enjoy  privileges  and  blessings  of 
which  you  have  at  present  no  conception, 
and  which  you  would  not  part  with  for 
all  the  world. 


out — and  sometime3  poor  people  arc  such  bad 
managers,  that  they  have  even  to  wash  their 
clothes  on  Sunday  morning.  Christian  females, 
in  visiting  the  poor,  might  do  much  good  in 
pointing  out  the  evils  of  these  different  habits, 
and  the  way  to  remedy  them  by  a  little  care  Bad 
forethought,  and  the  blessing  which  the  fear 
nnd  service  of  God  would  bring  to  the  whole 
family.  There  are  other  cases  where  littte  chil- 
dren prevent  parents  attending  ;  but  much  could 
l>c  done  by  a  little  management  among  the  poor 
themselves.  How  do  they  contrive  when  they 
leave  home  for  worldly  things,  for  the  marke  t, 
for  pleasure?  Their  contrivances  for  worldly 
purposes  will  generally  answer  all  their  objec- 
tions. A  careful  and  pious  wife  will  soon  learn 
how  to  provide  on  the  Saturday  all  that  is  need* 
ful  to  make  her  husband  and  family  comfortably 
without  interfering  with  the  duties  of  tho  Sun- 
day. 


CHAPTER  II. 

National  Benefits  of  Hearing  the  Word. 

Besides  those  reasons  which  have 
been  already  noticed,  affecting  us  as  in- 
dividuals, there  are  other  considerations, 
on  the  Importance  of  Hearing  the  Word, 
which  affect  us  as  members  of  society. 
The  constant  preaching  and  full  recep- 
tion of  the  word  of  God,  is  one  great 
means  of  advancing  national  prosperity. 

We  will  not  enter  at  large  into  the 
beneficial  influence  of  Christianity  on 
the  temporal  happiness  of  man.  It  has 
already  been  sufficiently  shown*  how 
prejudicial  has  been  the  tendency  of  Pa- 
ganism in  all  domestic  relations,  and  in 
civil  and  social  life ;  and  that  the  im- 
provement made  since  the  introduction 
of  Christianity  can  only  be  attributed  to 
the  Gospel.  Nor  will  we  dwell  on  the 
general  benefits  arising  from  the  pastoral 
office  of  faithful  ministers  in  their  respec- 
tive parishes  through  a  country.  Their 
residence,  their  personal  intercourse,  their 
domestic  and  ministerial  visits  both 
among  rich  and  poor ;  their  principles, 
and  conversation,  and  labours,  have  an 
immense  local  influence  of  the  most 
beneficial  kind.  We  would  chiefly  con- 
fine our  remarks  in  this  chapter  to  na- 
tional advantages  connected  with  that 
scriptural  preaching  and  faithful  hearing, 
which  will  ever  be  found  to  be  the  most 
lively,  powerful,  and  effective  means  of 
imparting  and  maintaining  genuine  Chris- 
tianity, with  all  its  blessings.  We  say 
scriptural  preaching,  because  human  de- 
vices, mere  controversy,  novelties  of  pre- 
tended philosophy,  cold  statements  of 
truth,  superstition,  or  enthusiasm,  have 
no  efficacy  to  do  good.  Only  the  doc- 
trine of  a  crucified  Saviour,  with  all  its 
connections  and  lessons,  delivered  in 
simple  dependance  on  the  grace  of  the 


•  Sec  Bishop  Porteus'  "Beneficial  effects  of 
Christianity  on  the  Tt  inporal  Conecrns  of  Man- 
kind, proved  from  History  and  from  Facts. 


THE  CHRISTIAN  HEARER. 


230 

the  Holy  Ghost,  is  the  wisdom  of  God, 
and  the  power  of  God. 

The  preaching  of  the  word  brings 
divine  truth  prominently  before  all 
ranks  and  all  classes.  Its  very  nature 
is,  that  it  must  be  done  in  public,  and 
must  therefore  be  known.  It  is  like 
lifting  up  a  standard  which  all  may  see, 
or  sounding  a  trumpet  which  all  must 
hear.  Persons  may,  or  may  not,  read 
books;  may,  or  may  not,  meditate  on 
what  they  read  ;  may,  or  may  not,  hear 
private  religious  conversations  :  but 
where  large  towns  are  filled  with  places 
of  worship,  and  every  village  has  its 
church,  they  must  know  that  there  is  a 
public  declaration  of  religious  truth. 
The  attendance  of  their  neighbours  is 
calculated  to  rouse  them  to  attend,  or  at 
least  to  bring  the  subject  before  their 
minds.  This  prominent  and  agressive 
character  of  public  preaching  is  especial- 
ly valuable,  as  men  are  naturally  disposed 
to  put  off  and  lay  aside  all  religious  con- 
sideration. 

Ministers,  in  the  discharge  of  their 
office,  have  fully  to  state  relative  and 
social  duties,  and  are  able  to  enforce 
them  with  obligations  operating  in  all 
circumstances,  and  where  human  motives 
cannot  reach.  Without  entering  at  large 
into  the  minute  details  which  the  holy 
Scriptures  give  of  all  the  relative  duties 
of  Kings,  Magistrates,  Judges,  and  Sub- 
jects ;  of  Parents  and  Children  ;  of  the 
married  state  ;  of  Masters  and  Servants  ; 
nothing  can  be  more  clear  than  that  those 
principles  and  that  conduct  which  is  em- 
inently calculated  to  promote  integrity, 
humanity,  harmony,  mutual  benevolence, 
active  diligence  in  every  station,  and  the 
universal  good  of  the  whole  state,  are  in 
that  holy  book  every  where  inculcated. 
If  the  spirit  of  the  Christian  Religion 
animated  any  nation,  the  people  would 
be  united,  the  rulers  righteous,  and  the 
kingdom  prosperous,  peaceful,  and  bless- 
ed in  the  highest  degree. 

Look  at  its  efficacy  with  regard  to 
Rulers,  and  all  having  power  over  others. 
Christianity  turns  them  from  ambition, 
and  lust  of  dominion,  and  desire  of  mere 
human  glory.  It  rectifies  the  great  prin- 
ciples which  direct  and  regulate  their 
conduct,  and  puts  them  under  an  author- 


ity which  no  merely  human  constitution 
can  impart,  even  that  of  an  Almighty 
King,  God  over  all,  showing  that  all 
power  is  received  from  him,  is  held  un- 
der him,  and  must  be  accounted  for  to 
him.  It  brings  them  under  the  influence 
of  those  high  and  holy  principles  which 
tend  to  make  men  just  and  peaceful, 
righteous  and  merciful,  restrainers  of  ev- 
ery evil,  and  promoters  of  every  good ; 
and  thus  puts  all  the  weight  of  power, 
rank  and  elevation,  on  the  side  of  the 
real  welfare  of  the  state.* 


♦Augustine,  in  his  Treatise  on  the  City  of 
God,  (Book  v,  chap.  24.)  shows,  in  his  account 
of  the  truly  happy  Emperor,  what  is  the  real 
happiness  of  those  in  authority,  which  he  after- 
wards illustrates  by  the  examples  of  Constan- 
tine,  Theodosius,  and  other  Christian  Emperors; 
he  says,  "  We  Christians  do  not  say  that  Chris- 
tian Emperors  are  happy  because  they  have  a 
long-  reign  ;  or  die  leaving-  their  sons  in  quiet 
possession  of  their  empires,  or  have  been  ever 
victorious,  or  powerful,  against  all  their  oppo- 
sers.  These  are  but  gifts  and  solaces  of  this 
laborious  and  joyless  life.  Idolaters,  and  such 
a3  belong  not  to  God,  may  enjoy  them :  because 
God  in  his  mercy  will  not  have  those  that  know 
him  to  believe  that  such  thing3  are  the  best 
goods  he  give3.  But  happy  they  are,  say  we, 
if  they  reign  justly,  free  from  being  puffed  up 
with  the  exaltations  of  their  attendants,  or  the 
cringing1  of  their  subjects,  if  they  know  and 
remember  themselves  to  be  but  men.  If  they 
make  their  power  a  means  to  promote  the  true 
adoration  of  God's  majesty  ;  if  they  love,  fear, 
and  honour  him ;  if  they  long  most  for  that 
empire  where  they  need  not  fear  to  have  part- 
ners ;  if  they  be  slack  to  revenge,  and  quick  to 
forgive ;  if  they  use  correction  for  the  public 
good,  and  not  for  private  hate  ;  if  their  pardons 
promise  not  liberty  of  offending,  but,  indeed, 
only  hope  of  reformation  ;  if  they  counterpoise 
their  enforced  acts  of  severity,  with  the  like 
weight  of  bounty  and  clemency  :  if  their  lusts 
be  the  les3,  because  they  have  the  larger  licence, 
if  they  desire  to  rule  their  own,  rather  than  an- 
others'  estates ;  and  if  they  do  all  things,  not 
for  glory,  but  for  charity,  and,  with  all,  and 
before  all,  give  God  the  due  sacrifice  of  prayer 
for  their  imperfections :  such  Christian  Empe- 
rors we  call  happy ;  here,  in  hope,  and  hereaf- 
ter, when  what  we  look  for  comes  indeed." 

The  Reformer  Bullinger  takes  a  similar  view, 
in  an  address  to  Edward  VI.  prefixed  to  the 
second  volume  of  his  Decades,  bidding  him 
hold  it  for  a  most  undoubted  truth,  that  true 
prosperity  was  to  be  procured  by  him  no  other 
way  than  by  submitting  himself  and  his  whole 
kingdom  to  Christ,  the  highest  Prince,  and  by 
framing  all  matters  of  religion  and  justice 
throughout  his  dominions  according  to  the  rule 
of  God's  word.  The  whole  of  the  address  (pub- 
lished in  1550)  is  a  striking  display  of  true 
Christian  politics. 


THE  CHRISTIAN  HEARER, 


331 


And  with  regard  to  Subjects,  the  Scrip- 
tures place  loyalty  and  obedience  to  rul- 
ers on  a  ground  far  higher  than  mere 
human  legislation ;  they  show  that  the 
powers  that  are  among  men  are  ordained 
of  God,  and  rrTake  obedience  to  human 
authority,  a  part  of  the  will  of  God. 
Thus  submission  and  honour,  and  tribute, 
are  to  be  rendered  not  from  fear,  but 
for  conscience  ;  as  a  divine  obligation  ; 
as  a  part  of  the  law  of  God. 

Let  scriptural  truth  then  prevail,  and 
it  is  impossible  that  either  tyranny  or 
treason,  oppression  or  insubordination, 
can  extensively  prevail.  In  fact,  as  na- 
tions consist  of  individuals,  families,  and 
neighbours,  that  which  eminently  pro- 
motes the  happiness  and  prosperity  of 
the  lesser  circles,  at  the  sarrife  time  ad- 
vances the  general  welfare  of  the  whole 
country.  As  the  parlour  is,  so  will  be 
the  family,  the  social  circle,  the  neigh- 
bourhood, the  province,  and  the  Country; 
it  is  the  circle  nearest  the  centre,  which 
propels  each  concentric  circle  to  the 
utmost  border  of  the  lake ;  let  family  re- 
ligion flourish,  and  the  country  must 
flourish ;  let  social  and  relative  duties  be 
discharged,  and  national  righteousness 
will  elevate  and  bless  the  whole  empire : 
and  nothing  but  the  divine  authority  of 
God's  word  has  majesty,  and  power,  and 
efficacy  to  accomplish  these  results. — 
Those  individuals  who  are  most  constant 
and  regular  in  their  attendance  on  the 
ministry  of  the  word,  are  those  who  are 
most  diligent  as  rulers,  most  loyal  as 
subjects  most  honest  as  tradesmen,  most 
faithful  as  hubands  and  wives,  most  lib- 
eral as  men  of  benevolence,  and  most 
active  in  every  good  work,  as  well  as 
most  backward  to  every  evil  work. 

The  preaching  of  the  word  has  a  reme- 
dial power  over  all  those  evils  into  which 
a  nation  way  have  sunk*  Is  a  7iation 
sunk  in  barbarism?  the  preaching  of 


*  Bishop  Middlcton,  in  a  Sermon  preached  at 
Calcutta,  in  1820,  powerfully  urges  thin  print  i- 
ple.  He  says,  "  What  id  the  difference  between  j 
the  state  of  the  world  at  present,  and  as  il  <  \ 
■••d  two  thousand  years  ago?  it  id  the  differ* 
enee  which  DM  l>ccn  made  !>y  the  preaching-  of 
the  Gospel.  If  any  doubt  this  assertion,  let 
him  turn  his  eyes  to  the  condition  of  tlx.se  re- 
gions on  whic  h  the  Sun  of  Righteousness  has 
not  yet  risen.    Some  profcaa  to  expect  all  im- 


the  Gospel  is  the  main  spring  in  civiliza- 
tion ;  it  is  the  grand  civilizer  of  the  sav- 
age. In  proportion  as  it  prevails,  it 
gradually  removes  ferocious  and  cruel 
practices,  and  in  their  place  infuses  kind- 
ness urbanity,  and  suavity.  Is  a  nation 
enveloped  in  idolatry  ?  it  is  the  appointed 
means  of  turning  them  from  dumb  idols 
to  serve  the  living  God,  and  a  means  that 
has  never  been  perseveringly  tried  with- 
out success.  Is  a  nation  illiterate  and 
ignorant  ?  it  promotes  every  kind  of 
valuable  knowledge.  There  is  so  much 
antiquity  and  history,  of  geography  and 
chronology,  of  learned  languages  and  of 
arts  and  sciences,  embodied  in  the  Bible, 
and  it  goes  so  directly  to  the  origin,  and 
leads  to  the  result  of  all  things,  that 
scriptural  knowledge  eminently  tends  to 
advance  the  general  cultivation  of  the 
great  mass  of  mankind.  Is  a  nation 
perfidious  and  unworthy  of  confidence  ? 
the  preaching  of  the  Gospel  diffuses  a 
spirit  that  leads  to  faithfulness  in  treaties 
and  peace  among  nations,  and  that  pro- 
motes those  commercial  virtues  by  which 
confidence  is  secured,  and  commerce  ex- 
tended. Jovian,  perhaps  the  first  really 
Christian  Emperor,  under  many  tempta- 
tions to  a  contrary  course,  executed  with 
the  utmost  fidelity,  a  disadvantageous 
treaty.  Has  a  nation  fallen  into  great 
profligacy  and  wickedness?  let  the  Gos- 
pel be  fully  preached,  and  it  will  raise 
the  standard  of  public  morals;  many  will 
become  real  Christians,  and  the  whole 

provement  from  a  natural  expansion  of  the  hu- 
man powers  :  but  is  it  not  constantly  affirmed 
and  believed  that  the  state  of  this  country  is 
precisely  such  as  it  was' in  the  days  of  Alexan- 
der 1  unless  indeed  there  be  reason  to  suspect, 
that  it  is  somewhat  deteriorated.  On  the  other 
hand,  do  we  not  know  that  the  highest  degree 
of  knowledge  and  holiness,  of  civil  liberty  and 
of  social  happiness,  do  actually  exist,  where  at 
that  poriod  a  state  of  things  prevailed,  as  bad 
perhaps  in  all  respects  an  any  which  wc  now 
contemplate?  To  reclaim  our  ancestors  from 
their  idolatrous  and  cruel  superstitions,  was  Ap- 
parently as  difficult  and  certainly  as  benign  a 
task  as  any  which  the  church  would  now  accom- 
plish. And  thus  it  is  throughout  the  world  : 
nations  become  enlightened  and  happy  in  pro- 
portion to  their  Christian  knowledge,  and  to  the 
purity  in  which  they  have  received  and  main 
tained  the  faith  of  Christ  ;  or  in  the  words  of 
my  text,  in  proportion  as  the  Church  has  made 
known  to  them  the  manifold  wisdom  of  God." 
Sec  his  Sermons  and  Charges,  pi*  l*J.">,  184 


232 


THE  CHRISTIAN  HEARER* 


community  will  be  more  or  less  influen- 
ced by  their  example  to  turn  from  open 
sin ;  vice  will  be  discountenanced,  and 
true  morality  extended :  and  what  great- 
er national  benefit  can  be  conferred  ? 
u  righteousness  exalteth  a  nation :  but 
sin  is  a  reproach  to  any  people."  Again, 
has  a  nation  been  groaning  under  cruel 
and  oppressive  laws?  the  healing  and 
salutary  principles  of  the  Gospel,  when 
fully  preached,  make  their  way,  through 
various  channels,  and  almost  impercep- 
tibly, into  the  minds  of  those  who  frame 
and  pass  the  laws  of  a  country ;  they 
enter  into  legislative  enactments;  they 
influence  those  who  execute  them ;  they 
regulate  courts  of  justice;  they  spread 
sentiments  of  sympathy,  tenderness,  and 
compassion,  even  for  the  guilty,  and  dif- 
fuse universal  love  and  kindness.  Or  is 
a  nation  still  enveloped  in  the  delusions 
of  Antichrist?  the  word  of  God  dispels 
those  delusions.  Bishop  Jewell,  on  2 
Thess.  ii,  8,  says,  "  The  Apostle  speaks  of 
the  preaching  of  the  Gospelwhich  is  migh- 
ty to  do  all  that  whereunto  he  appoints  it, 
shall  make  his  (Antichrist's)  doiugs  man- 
ifest, and  let  all  the  world  see  that  he 
was  not  sent  of  God  ;  that  he  did  never 
set  forth  the  glory  of  God  ;  that  he  has 
not  sought  the  salvation  of  his  people  j 
that,  in  matters  of  faith  and  all  his  life, 
he  is  adversary  to  Christ. — Princes  make 
their  conquests  by  power  and  strength, 
by  fire  and  sword,  and  engines  of  war ; 
but  God  shall  beat  down  his  adversaries 
with  the  rod  of  his  mouth,  by  the  true 
preaching  of  his  word."  Once  more : 
Do  evils  common  to  our  fallen  nature 
prevail  in  every  nation?  the  preaching 
of  the  Gospel  suggests  thoughts  of  mer- 
cy to  provide  against  them  all.  This  has 
filled  our  own  happy  land  with  charita- 
ble institutions,  alleviating  wo  of  every 
character,  and  meeting  the  wants  of  man 
in  every  variety  of  form  that  sin  has  in- 
troduced. What  institution  of  this  kind 
may  not  be  traced  to  the  gospel !  And, 
very  generally,  the  ministers  of  the  Gos- 
pel are  the  first  spring,  the  most  constant 
supporters,  the  most  effective  advocates, 
and  the  great  stay  of  such  institutions. 
In  short,  by  the  full  diffusion  of  the  Gos- 
pel, war,  where  not  prevented,  is  ame- 
liorated; ilavcry,  where  not  removed,  is 


softened ;  the  female  character,  instead 
of  being  degraded,  is  elevated ;  and  uni- 
versal peace  and  justice,  truth  and  right- 
eousness, contentment,  holiness,  and  hap- 
piness are  established  and  flourish.* — 
"  Happy  is  the  people  that  is  in  such  a 
case ;  yea,  happy  is  that  people  whose 
God  is  the  Lord  !" 

Again,  one  of  God's  greatest  curses 
upon  a  country  is  to  remove  the  ministry 
of  the  Word.  If  the  absence  of  preach- 
ing be  the  greatest  national  evil,  how 
great  a  blessing  is  it  to  have  the  constant 
privilege  of  hearing  his  word!  The 
Scriptures  put  the  national  evil  of  not 
having  an  opportunity  to  hear  the  word 
in  the  strongest  light;  (Amos  viii,  11, 
12.)  "  Behold,  the  days  come,  saith  the 
Lord  God;  that  I  will  send  a  famine  in 
the  land  ;  not  a  famine  of  bread,  nor  a 
thirst  for  a  water ;  but  of  hearing  the 
word  of  the  Lord :  and  they  shall  wan- 
der from  sea  to  sea,  and  from  the  north, 
even  unto  the  east ;  they  shall  run  to  and 
fro  to  seek  the  word  of  the  Lord,  and 
shall  not  find  it."  Realise  the  case  of  a 
famine  of  bread.  What  distress  it  spreads 
over  a  country,  and  how  it  alarms  and 
agitates  every  individual!  In  the  famine 
of  seven  years,  recorded  in  the  history 
of  Jacob,  they  hastened  from  all  lands  to 
Egypt  to  buy  food ;  and  Jacob,  in  this 
grievous  need,  was  obliged  to  part  with 
his  beloved  Benjamin.  Then  realise  that 
of  a  thirst  for  water.  What  will  not 
men  do  to  satisfy  their  thirst?  What 
distress  was  there  in  the  want  of  rain 
for  three  years  and  a  half  in  the  time  of 
Ahab  ?  Then  unite  these  two  evils  to- 
gether at  one  time.  Then,  let  them  not 
only  come  in  one  particular  place,  but 
through  the  whole  country.    If  one  part 


*  Apparent  exceptions,  such  as  the  divisions 
of  professing1  Christians,  their  eager  strifes, 
fierce  contentions,  and  bloody  persecutions,  form 
no  just  objection  to  this  statement.  Those  who 
live  godly  in  Christ  Jesus,  must  expect,  and 
will  indeed,  from  the  corruption  of  man,  meet 
with  opposition  ;  but  the  principles  of  the  Gos- 
pel dispose  real  Christians  to  return  not  railing 
for  railing,  but  contrariwise  blsssing ;  meek- 
ness, forbearance,  forgiving-  of  injuries,  fervent 
and  universal  love,  endurance  and  not  infliction 
of  persecutions,  especially  mark  their  character. 
The  faults  of  nominal  Christians,  and  the  in- 
consistencies of  any  Christians,  are  not  to  be 
charged  on  Christianity,  but  on  the  want  of  it. 


THE  CHRISTIAN  HEARER, 


233 


only  is  in  want,  and  another  has  abun- 
dance, there  may  be  relief  afforded ;  but 
here  the  famine  is  general,  from  one  end 
of  the  country  to  the  other.  Such  is  the 
figure  by  which  the  Scriptures  represent 
the  want  of  a  preached  word ;  and  the 
want  thus  typified  is  manifestly  the  great- 
er as  the  soul  is  more  important  than 
the  body,  and  eternity  of  higher  magni- 
tude than  the  life  now  present.  Isaiah 
shows  that  "  the  bread  of  adversity  and 
the  water  of  affliction"  are  far  less  evils 
than  the  removal  of  teachers  from  a 
country.    Isa.  xxx,  20. 

It  has  been  remarked,  that  "  spiritual 
judgments  are  the  worst,  as  men  are 
senseless  of  them,  and  they  are  tokens  of 
God's  heaviest  displeasure  ;  and  of  them, 
the  famine  of  the  word  is  the  most  dan- 
gerous. Ignorance,  blindness,  hardness 
of  heart,  impenitence,  and  infidelity,  are 
lamentable  plagues  ;  but  by  the  preach- 
ing of  the  word,  they  may  be  removed 
or  subdued  ;  but,  where  vision  fails,  peo- 
ple must  perish  ;  for  the  absence  of  the 
word  locks  and  rivets  men  into  their 
sins,  and  the  judgments  of  them." 

The  history  of  those  on  whom  this 
threatening  was  denounced,  illustrates 
these  observations.  Look  at  the  Jews 
since  they  rejected  the  word ;  for  nearly 
two  thousand  years,  how  affecting  the 
lesson  which  their  history  teaches !  Scat- 
tered over  the  earth,  they  are  now  "a 
proverb  and  a  bye  word  ;  a  nation  meted 
out,  and  trodden  under  foot."  They  are 
enveloped  in  the  midst  of  Talmudical 
and  Rabbinical  rites  and  superstitions. 
They  have,  it  is  true,  the  Scriptures;  but 
there  is  a  famine  of  hearing  the  word. 
They  want  living  preachers,  declaring 
scriptural  truth.  From  the  days  of  the 
Apostles  till  now,  when  God's  promised 
time  of  mercy  to  this  once  favoured  peo- 
ple seems  to  be  arriving,  we  find  not  a 
faithful  ministry  of  God's  word  among 
them.  They  have  Jacob's  well,  but  the 
stone  is  upon  it,  unrolled  away,  so  that 
there  is  none  to  draw  water  for  them  from 
the  life-giving  fountain. 

But  not  to  confine  our  views  to  one 
example,  let  us  regard  the  general  histo- 
ry of  the  Church  and  of  the  world.  We 
have  noticed,  that  spiritual  prosperity  is 
greatly  connected  with  hearing  ;  and  the 

30 


important  principle  on  which  we  are  in- 
sisting, that  those  countries  flourish  most 
in  temporal  prosperity,  where  the  Gos- 
pel is  most  fully  preached  and  heard, 
may,  we  apprehend,  be  fully  established 
by  facts.  To  enter  into  this  minutely, 
would  require  lengthened  discussion:  but 
the  general  result  will  be  sufficiently 
obvious  from  a  cursory  review  of  the 
wwld. 

Look  at  the  kingdoms  of  the  world, 
as  it  regards  national  prosperity ;  view 
the  Heathen,  and  the  Mahomedan,  and 
Jewish  world ;  view  corrupt,  decayed, 
and  flourishing  Christian  churches ;  and 
you  will  find  that  nations  prosper  in  pro- 
portion as  the  ministry  of  the  word  is 
maintained  in  purity  and  vigour.  The 
public  and  constant  preaching  of  divine 
truth,  brings  along  with  it,  as  far  as  it  is 
permitted  to  have  influence,  not  only 
right  views  of  God  and  our  relation  to 
him,  and  pure  and  spiritual  worship  of 
him  ;  but  all  those  things  which  indicate 
national  prosperity  :  the  true  principles 
of  loyalty,  freedom,  and  respect  for  those 
in  authority,  consideration  for  those  in 
subjection,  peace  and  security  of  proper- 
ty, liberty  of  the  press,  general  diffusion 
of  knowledge,  progress  of  arts  and 
science,  and  general  happiness  among  the 
whole  population,  mark  such  countries. 
On  the  other  hand,  in  idolatrous  coun- 
tries, cruelty,  impurity,  and  female  de- 
gradation, are  distinguished  features:  in 
Mahomedan  countries,  pride  and  lust  of 
dominion,  oppression  and  despotism,  and 
licentiousness  prevail :  in  the  decayed 
Eastern,  or  corrupt  Roman  Catholic 
churches, possessing  the  outward  frame  of 
a  church,  but  without  the  shining  light 
of  preaching,  you  observe  silly,  and  ab- 
surd and  childish  superstitions,  the  pro- 
fanation of  the  Sabbath,  great  corrup- 
tions of  morals,  despotic  governments, 
and  restraints  on  the  freedom  of  the  sub- 
ject and  the  liberty  of  the  press. 

A  brief  sketcli  of  the  history  of  the 
Church  will  confirm  these  views. 

Unquestionably,  true  religion,  with  so- 
cia]  happiness  among  those  under  its  in- 
fluence, flourished  most  in  the  apostolic 
age,'  under  the  immediate  and  full  in- 
struction of  the  first  teachers  of  the  Gos- 
pel.   Then  alone  could  it  be  said  of  the 


234 


THE  CHRISTIAN  HEARER. 


whole  Church,  "  They  continued  stead- 
fastly in  the  Apostles'  doctrine  and  fel- 
lowship, and  in  breaking  of  bread  and 
prayers. — all  that  believed  were  together, 
— they  did  eat  their  meat  with  gladness 
and  singleness  of  heart,  praising  God 
and  having  favour  with  all  the  people." 
It  was  the  determination  of  the  first 
Christian  teachers,  "  We  will  give  our 
selves  continually  to  prayer  and  to  the 
ministry  of  the  word  ;"  Acts  vi,  4. 

This  happy  state  of  the  primitive 
Church  continued  (though  the  light  shone 
with  decreasing  lustre,)  for  some  centu- 
ries. Having  already  referred  to  this  in 
the  former  chapter,  and  quoted  the  testi- 
monies of  Justin  the  Martyr,  Tertullian, 
Cyprian,  and  Athanasius,  but  little  need 
be  added.  They  sometimes  had  two  or 
three  sermons  preached  in  the  same  as- 
sembly, first  by  the  Presbyters,  and  then 
by  the  Bishop,  who  usually,  when  pres- 
ent, closed  the  service  with  his  paternal 
exhortation.  In  many  places  they  preach- 
ed on  two  or  three  of  the  week  days,  and 
in  some  they  had  sermons  every  day. 
Augustine  says,  "  The  people  flock  unto 
the  Church  to  the  pure  solemnities  of 
Christ,  where  both  sexes  are  so  honestly 
distinguished  by  their  several  places; 
where  they  may  learn  how  to  lead  their 
temporal  lives  well  here,  to  become  wor- 
thy of  the  eternal  hereafter, — there  either 
the  commandments  of  the  true  God  are 
propounded,  his  miracles  related,  his 
gifts  commended,  or  his  grace  implored.'1* 
The  Fathers,  however,  soon  found  it 
necessary  to  urge  the  work  of  preaching. 
Chrysostom,  speaking  of  the  duties  of 
Bishops  on  the  words  apt  to  teach,  says, 
u  This  is  most  specially  required  of  those 
who  have  the  office  of  goveming  com- 
mitted to  them."  He  elsewhere  says, 
"St.  Paul  converted  the  world,  not  so 
much  by  miracles,  as  by  his  continual 
preaching;  and  therefoie  a  bishop  must 
be  able  to  exhort  by  sound  doctrine,  that 
is,  to  preserve  his  flock  and  overthrow  its 
enemies  ;  and  unless  he  be  such  a  one, 
all  is  lost :"  and  he  calls  the  office  of  a 
minister,  "  the  teaching  throne."  Jerome 
says,  that  "a  Bishop's  innocent  conver- 
sation without  preaching,  did  as  much 

•See  Augustine'*  "  City  of  God,"  book  ii,  28. 


harm  by  its  silence,  as  it  did  good  by  its 
example.  For  the  barking  of  the  dogs 
is  as  necessary  as  the  shepherd's  staff,  to 
terrify  and  beat  off  the  wolves."* 

This  neglect  of  preaching  crept  into 
the  church  by  degrees,  speard  more  and 
more  generally,  and  marked  its  declining 
circumstances.  Sozomen  relates  of  the 
church  of  Rome  in  his  time,  (the  fifth 
century,)  that  "  they  had  no  sermons 
either  by  the  bishop  or  any  other,  which 
was  contrary  to  the  custom  at  that  time 
of  all  chuiches."t 

For  some  centuries  before  the  Council 
of  Trent  was  held,  preaching  was  almost 
wholly  laid  aside  by  the  clergy.  Ancient 
councils  urged  this  from  time  to  time 
with  little  success.  Preaching  the  doc- 
trines of  the  Gospel,  and  reading  the 
Scriptures  at  large  in  the  vernacular  lan- 
guage, made  no  part  of  the  public  offices 
of  religion.  It  is  true,  that  it  was  still 
the  practice  to  read,  or  rather  chant  some 
passages  from  the  Gospels  and  Epistles 
in  an  almost  unknown  tongue.  The 
mendicants  and  friars  too  were  a  sort  of 
itinerant  preachers  licensed  by  the  Pope; 
but  the  end  of  their  teaching  was  not  to 
edify  the  people,  but  to  collect  alms  ;  so 
that,  instead  of  hearing  the  doctrine  of 
Christ,  the  people  were  amused  with 
novelties  and  vanities.  Matthew  of  Paris 
relates  a  story  of  the  11th  century,  the 
purport  of  which  is  to  show  that  more 
souls  had  been  sent  to  hell,  through  neg- 
lect of  preaching  by  the  whole  ecclesias- 
tical order,  in  that  than  in  any  former 
age.  In  the  reign  of  Edward  I.  as  Bish- 
op Stillingfleet  observes,  4C  The  office  of 
preaching  was  sunk  so  low,  that,  in  a 
Provincial  Constitution  at  that  time,  great 
complaint  is  made  of  the  ignorance  and 
stupidity  of  the  Parochial  Clergy,  that 
they  rather  made  the  people  worse  than 
better.  But  at  that  time  the  Preaching 
Friars  had  got  that  work  into  their  hands 
by  particular  privileges,  where  it  is  well 
observed  that  they  did  not  go  to  places 
which  most  needed  their  help,  but  to 
cities  and  corporations  where  they  found 


*  See  Bingham's  Antiquities,  book  xiv,  chap, 
iv,  sect.  2. 

t  See  Sozomen,  lib.  vii,  chap.  19.  This  fact, 
though  questioned,  has  been  rather  confirmed 
tlian  shaken.    See  Bingham. 


THE  CHRISTIAN  HEARER. 


most  encouragement.  But  what  remedy 
was  found  by  this  Provincial  Council  ? 
Truly  every  Parochial  Priest  four  times 
a  year  was  bound  to  read  an  explication 
of  the  Creed,  Ten  Commandments,  the 
Two  Precepts  of  Charity,  the  Seven 
Works  of  Mercy,  the  Seven  Deadly  Sins, 
the  Seven  Principal  Virtues,  and  the  Sev- 
en Sacraments. — Here  was  all  they  were 
bound  to  by  these  Constitutions."  At 
the  Council  of  Trent  a  decree  was  made 
that  Bishops  and  Parish  Priests  should 
preach  the  Gospel ;  see  Session  5,  chap, 
ii ;  and  since  the  Reformation  it  has  been 
more  attended  to ;  but  Bingham  shows 
that  in  the  dark  ages  there  was  a  period 
when  the  Bishops  of  Rome  were  not 
known  to  preach  for  five  hundred  years 
together ;  insomuch  that  when  Pius 
Quintus  made  a  sermori,  it  was  looked  on 
as  a  prodigy,  and  was  indeed  a  greater 
rarity  than  the  Saeculares  Ludi  were  in 
old  Rome.* 

All  history  declares  the  barbarism,  op- 
pression, ignorance,  and  low  state  of 
morals  among  the  clergy  and  laity  which 
mark  this  period.  Even  Bellarmine  (the 
most  acute  defender  of  Popery,)  admits, 
"For  some  years  before  the  Lutheran 
and  Calvinistic  heresies  were  published, 
there  was  not,  (as  contemporary  authors 
testify,)  any  severity  in  Ecclesiastical 
Judications,  any  discipline  with  regard 
to  morals,  any  knowledge  of  sacred  lit- 
erature, any  reverence  for  divine  things; 
there  was  not  almost  any  religion  re- 
maining." See  the  quotation  in  Robert- 
son's Charles  V. 

Indeed,  among  corrupt  and  decayed 
churches,  outward  show  and  pomp,  and 
the  administration  of  the  Sacraments  is 
all  in  all,  and  preaching  is  still  greatly 
neglected  ;  and,  except  discourses  in  hon- 
our of  some  favorite  saints,  or  on  some 
great  festival,  is  very  much  disused. 
Bernard  Gilpin  in  a  Sermon  before  the 
Court  of  Edward  VI.  describes  at  some 
length  the  gross  superstition  and  blind- 
ness still  remaining  among  the  people. 
He  concludes  the  account — "  All  ihis, 
with  much  more,  cometh  through  lack  of 
faithful  preaching,  as  experience  trieth 
where  godly  pastors  be.    It  cannot  be 

♦  Sec  b.  ii.  cliap.  iii,  sect.  4. 


much  marvelled,  if  the  simple  and  ignor- 
ant people,  by  some  wicked  heads  and 
firebrands  of  hell  be  sometimes  seduced 
to  rebel  against  their  Prince,  and  lawful 
magistrates,  seeing  they  are  never  taught 
to  know  their  obedience  and  duty  to 
their  king  and  sovereign,  so  straightly 
commanded  in  God's  law."  (See  Gilpin's 
"  Lives  of  the  Reformers.)  Bradford 
truly  said  of  the  Roman  Mass, — "  What 
thing  helpeth  so  much  Antichrist's  king- 
dom, as  does  the  mass?  and  what  des- 
troys preaching,  and  the  kingdom  of 
Christ  on  earth,  more  than  it  does?"* 
Doubtless,  since  the  Reformation,  those 
churches,  such  as  the  Gallicon,  less  un- 
der the  dominion  of  the  Pope,  a  Massilon, 
a  Fenelon,  a  Bourdaloue,  a  Brydayne, 
and  multitudes  of  others,  have  with  per- 
haps unequalled  eloquence  and  great  ef- 
fect, urged  many  of  the  truths  of  Chris- 
tianity on  crowded  and  admiring  congre- 
gations. These  helped  to  revive  and 
maintain  religion  where  they  laboured, 
and  do  not  furnish  exceptions  but  con- 
firmations of  our  leading  principles,  that 
general  decay  and  corruption  are  marked 
by  want  of  preaching.  In  the  decayed 
churches  of  Abysinnia,  Ludolph  men- 
tions, there  are  no  sermons  at  all ;  but 
only  prayers,  and  reading  the  Scriptures. 
A  similar  stale  of  things  marks  the  de- 
cayed Christian  churches  in  Travancore 
and  in  Palestine.  The  Rev.  William 
Jowett,  the  valuable  missionary  of  the 


♦The  Rev.  D.  Wilson  thus  describes  in  the 
present  day,  the  Roman  Catholic  service  at 
Milan,  where  that  rclig-ion  having  unrestrain- 
ed influence,  we  can  best  judge  of  its  real 
c  haracter.  "  At  half-past  ten  o'clock  this  morn- 
ing-, we  went  to  the  Cathedrals. .We  saw  the 
whole  proceedings  at  High  Maw — priests  almost 
without  end  ;  incense,  singing,  music,  proces- 
sions, perpetual  chancres  of  dress  ;  four  persons 
with  mitres,  whom  the.  people  called  the  little 
bishops  ;  a  crowd  of  people  coming  in  and  going; 
Otlt,  and  staring  around  them;  but  not  one 
prayer,  nor  one  verse  of  Holy  Scripture,  intelli- 
gible to  the  people,  not  even  if  they  knew  Latin; 
not  one  word  of  a  sermon  ;  in  short,  it  was 
nothing  more,  nor  less,  than  a  Pagan  Show." 

He  speaks  again  thus  of  Namur — "A  city 
almost  entirely  Roman  Catholic  !  Twenty  thou- 
sand souls,  and  scarcely  a  Protestant  family! 
Not  bo  much  as  a  single  sermon  that  1  could  hear 
of  in  any  of  the  parish  churches  throughout  the 
day,  (Sunday,)  for  the  people  of  the  town  I" — 
Sec  his  Tour  on  the  Continent. 


236 


THE  CHRISTIAN  HEARER. 


Church  Missionary  Society,  giving  an 
account  of  his  lately  preaching  among 
the  Christians  in  Palestine,  says,  "I 
dwelt  briefly  on  the  importance  of  the 
right  exercise  of  the  Christian  ministry, 
pointing  out,  that  till  the  work  of  preach- 
ing is  reanimated,  there  is  no  hope  that 
these  countries  will  be  revived  and  raised 
from  their  present  degradation,  and  show- 
ed that  this  was  manifestly  the  calling 
and  office  of  the  ordained  ministers  of 
this  country." 

Preaching  revived  with  the  Reforma 
tion,  and  our  principle  might  be  illustra- 
ted at  much  length  by  historical  facts,  of 
what  then  took  place,  and  what  has  since 
taken  place,  as  true  and  scriptural  preach- 
ing has  revived  or  decayed  through  the 
Reformed  Churches  on  the  continent 
and  by  the  present  state  of  those  church 


esJ 


In  our  own  country,  in  the  time  of 


were  so  few  Gospel  preachers,"  Bucer 
says,  "  that  many  churches  had  no  ser- 
mons, in  five  or  six  years  or  more." 

Queen  Mary,  in  the  first  year  of  her 
regin,*  in  order  to  suppress  the  Refor- 
mation, commanded  all  her  subjects  not 
to  presume  to  preach,  or  by  way  of  read- 
ing in  churches,  or  other  public  or  pri- 
vate places,  (except  in  schools  of  the 
universities,)  to  interpret  or  teach  any 
Scriptures,  or  any  manner  of  points  of 
doctrine  concerning  religion,  without 
special  licence.  An  instructive  supplica- 
tion sent  by  the  Norfolk  and  Suffolk  men 
to  the  Queen's  Commissioners,  asking 
them,  among  other  things,  to  render 
God's  word  again  to  the  churches,  and 
to  permit  its  free  enjoyments,  shows  how 
in  the  time  of  the  greatest  trial  to  the 
country,  the  pririciples  of  the  Gospel 
maintain  loyalty.  One  extract  only  can 
be  quoted,  though  the  whole  is  worthy 


Henry  VIII.  after  the  Bible  had  been 
translated  and  printed,  incumbents  were 
directed  to  instruct  the  people  by  teach- 
ing them  the  Creed,  the  Lord's  Prayer, 
and  Ten  Commandments  in  English,  and 
by  preaching  to  them  a  sermon  at  least 
once  in  a  quarter  of  a  year. 

One  of  the  first  steps  of  the  Reform- 
ers, in  the  reign  of  Edward  VI.  was  to 
provide  for  constant  preaching  :  and  as 
from  the  general  ignorance  of  the  clergy, 
there  were  very  few  competent  preach- 
ers ;  the  book  of  Homilies  was  prepared 
to  assist  in  supplying  this  defect,  while 
the  most  efficient  preachers  that  could 
be  found,  were  sent  into  various  parts  of 
the  kingdom.  The  Bishops  were  also 
enjoined  to  give  orders  to  none  but  such 
as  were  able  to  preach  God's  word,  and 
would  labour  in  it.  The  king's  council 
thought  frequent  and  discreet  preaching 
the  most  effective  way  to  promote  good 
order  quiet,  and  good  obedience.!  In 
this  way,  pure  and  scriptural  religion  was 
spread,  and  the  foundation  laid  of  that 
established  church,  which  has  so  long 
been  a  national  blessing.     Yet  "  there 


•  Mr.  Rose  gives  a  very  affecting'  view  of  the 
sad  departure  from  the  truth  of  many  in  Ger- 
many.— See  his  "  State  of  the  Protestant  Relig- 
ion in  Germany. 

t  See  Strype's  Memorials,  vol.  ii,  part  i,  page 

009k 


of  careful  perusal.  "  We  profess  before 
God,  we  think  if  the  holy  werd  of  God 
had  not  taken  some  root  among  us,  we 
could  not  in  times  past,  have  done  that 
poor  duty  of  ours,  which  was  done  in 
assisting  the  Queen.  It  was  our  bound- 
en  duty,  and  we  thank  God  for  the 
knowledge  of  his  word  and  grace,  that 
we  then  did  some  part  of  our  bounden 
duty."f 

Queen  Elizabeth,  in  the  beginning  of 
her  reign,  for  political  reasons,  forbade 
preaching  without  licence,  for  a  short 
time,  but  subsequently  much  was  done 
in  her  reign  to  promote  the  constant 
preaching  of  the  word.  "  We  send 
teachers,"  says  Dr.  Haddon,  "  to  all  the 
coasts  and  corners  of  our  country  to  in- 
struct the  people."  The  Roman  Catho- 
lics were  against  this.J  They  said  11  it 
was  never  a  good  world  since  the  word 
of  God  came  abroad."  Still  the  Country 
was  but  inadequately  supplied.  Arch- 
bishop Sandys,  (see  Sermons,  page  213) 
thus  spoke  of  the  need  of  preachers: 
"  The  mother  city  of  the  realm  is  reason- 
ably furnished  with  faithful  preachers : 
certain  other  cities,  not  many  in  number, 


See  the  inhibition  at  length  in  Fox's  Mar- 


tyrs 


t  Sec  the  Supplication  in  Fox's  Martyrs. 
t  See  Strypc's  Annals,  vol.  i.  part,  i.  ch.  13. 


THE  CHRISTIAN  HEARER. 


227 


are  blessed  too,  though  not  In  like  sort. 
But  the  silly  people  of  the  land  other- 
where, especially  in  the  north  parts,  pine 
away  and  perish,  for  want  of  this  saving 
food.  Many  there  are  that  hear  not  a 
sermon  in  seven  years,  I  might  safely  say 
seventeen." 

Archbishop  Grindal  perceiving  the  ig- 
norance of  the  clergy,  and  the  great  need 
of  more  frequent  preaching  for  the  in- 
struction of  the  people,  encouraged  ex- 
ercises in  preaching  in  large  towns.  He 
was  deeply  afflicted  when  the  queen  for- 
bade this,  and  sent  her  an  admirable  let- 
ter, which  is  printed  in  Strype's  Life  of 
Grindal.  The  whole  letter  is  well  wor 
thy  of  attention :  the  following  passages 
are  extracted,  as  tending  to  illustrate  and 
confirm  the  principles  on  which  we  are 
now  insisting. — "  Public  and  continual 
pleaching  of  God's  word,  is  the  ordinary 
mean  and  instrument  of  the  salvation  of 
mankind.  St.  Paul  calleth  it  the  minis- 
try of  reconciliation  of  man  unto  God. 
By  preaching  of  God's  word,  the  glory 
of  God  is  enlarged,  faith  is  nourished, 
and  charity  is  increased.  By  it  the  ig- 
norant is  instructed,  the  negligent  ex- 
horted and  incited,  the  stubborn  rebuked, 
the  weak  conscience  comforted,  and  to 
all  those  that  sin  of  malicious  wicked- 
ness, the  wrath  of  God  is  threatened. 
By  preaching  also,  due  obedience  to 
Christian  princes  and  magistrates  is  plant- 
ed in  the  hearts  of  subjects ;  for  obedi- 
ence proceedeth  of  conscience ;  con- 
science is  grounded  on  the  word  of  God ; 
the  word  of  God  worketh  his  effect  by 
preaching.  So  as  generally  where  preach- 
ing wanteth,  obedience  faileth." 

The  Archbishop  illustrates  this  by 
facts  that  had  then  taken  place,  as  fol- 
lows. "  No  Prince  ever  had  more  lively 
experience  hereof,  than  your  Majesty 
hath  had  in  your  time,  and  may  have 
daily.  If  your  Majesty  come  to  the  city 
of  London  never  so  often,  what  gratula- 
tion,  what  joy,  what  concurse  of  people 
is  there  to  be  seen  ?  yea,  what  acclama- 
tions and  prayers  to  God  for  your  long 
life,  and  other  manifest  significations  of 
inward  and  unfeigned  love,  joined  with 
most  humble  and  hearty  obedience,  are 
there  to  be  heard?  Whereof  comcth  this, 
Madam,  but  of  the  continual  preaching 


of  God's  word  in  that  city?  whereby 
that  people  hath  been  plentifully  instruct- 
ed in  their  duty  towards  God,  and  your 
Majesty?  On  the  contrary,  what  bred 
the  rebellion  in  the  North  ?  Was  is  not 
Papistry,  and  ignorance  of  God's  wrord 
through  want  of  often  preaching  ?  And 
in  the  time  of  that  rebellion,  were  not  all 
men  of  all  estates  that  made  profession 
of  the  Gospel,  most  ready  to  offer  their 
lives  for  your  defence ;  insomuch  that 
one  poor  parish  in  Yorkshire,  which  by 
continual  preaching  had  been  better  in- 
structed than  the  rest,  (Halifax  I  mean,) 
was  ready  to  bring  three  or  four  thous- 
and able  men  into  the  field  to  serve  you 
against  the  said  rebels  ?  How  can  your 
Majesty  have  a  more  lively  trial  and  ex- 
perience of  the  contrary  effects  of  much 
preaching,  and  of  little  or  no  preaching  ? 
The  one  working  most  faithful  obedience, 
and  the  othei  most  unnatural  disobedience 
and  rebellion." 

He  adds  the  following  striking  remarks 
on  the  difference  between  preaching  and 
reading  the  Homilies.  "  The  reading  of 
the  Homilies  has  its  commodity,  but  is 
nothing  comparable  to  the  office  of 
preaching.  The  godly  preacher  is  term- 
ed in  Scripture  a  faithful  servant,  who 
knoweth  how  to  give  his  Lord's  family 
their  apportioned  feed  in  season ;  who 
can  apply  his  speech  to  the  diversity  of 
times,  places,  and  hearers,  which  cannot 
be  done  in  homilies;  exhortations,  rep- 
rehensions, and  persuasions,  _are  uttered 
with  more  affection  to  the  moving  of  the 
hearers  in  sermons,  than  in  homiles. 
Besides,  homilies  were  devised  by  the 
godly  bishops  in  your  brother's  time,  only 
to  supply  necessity  for  want  of  preach- 
ers ;  and  are  by  the  statute  not  to  be  pre- 
ferred, but  to  give  place  to  sermons  when- 
soever they  may  be  had." 

The  Reformers  in  general  felt,  as  has 
been  pointed  out,  that  loyalty  and  obe- 
dience are  maintained  by  faithful  preach- 
ing ;  yet  it  should  be  fully  allowed  that 
it  is  only  divine  truth  that  is  really  ben- 
eficial. Wherever  preaching  becomes 
different  to  the  general  spirit  and  ■train 
of  the  word  of  God,  either  in  exoeatta \ 
deficient,  or  erroneous  exhibition  of  doc- 
trine or  practice,  or  by  lowering  divine 
into  human  authority  and  statement,  or 


238 


THE  CHRISTIAN  HEARER, 


by  extravagant  or  careless  modes  of  de- 
livery ;  wherever  it  becomes  political  and 
time  serving,  there,  there  is  a  proportion- 
ate failure  of  success.  We  might  show 
how  abundantly  this  was  exemplified  in 
the  reigns  of  James  I.  the  two  Charles', 
and  in  the  Commonwealth,  and  among 
the  Protestant  Churches  in  general. 

Civil  liberty  is  equally  advanced  by 
scriptural  doctrine.  When  James  II. 
sought  to  bring  in  Popery,  the  clergy 
began  to  preach  against  that  mystery  of 
iniquity,  (2  Thess.  ii,  7,)  and  the  divine 
blessing  on  a  general  diffusion  of  scrip- 
tural knowledge  among  all  denomina- 
tions made  his  attempt  impracticable. 
Indeed  the  preachers  of  that  era  have 
left  in  their  writings  a  bulwark  against 
all  future  encroachments.  The  speaker 
Onslow's  remarks  on  James  II.  are  wor- 
thy of  observation — "  He  loved  and  aim- 
ed at  absolute  power,  and  believed  that 
nothing  could  introduce  and  support  it 
but  the  Catholic  Religion,  as  the  Roman- 
ists call  theirs ;  and  this  increased  his 
zeal  for  it,  and  that  zeal  increased  his 
disposition  to  arbitrary  power  :  so  that, 
in  truth,  his  religion  and  politics  were 
partly  the  cause  of  each  other,  and  in- 
deed they  cannot  easily  be  separated. 
The  Protestant  Faith  is  founded  on  in- 
quiry and  knowledge,  the  Popish  on  sub- 
mission and  ignorance.  And  nothing 
leads  more  to  slavery  in  the  state  than 
blind  obedience  in  matters  of  religion ; 
as  nothing  tends  more  to  civil  liberty 
than  that  spirit  of  free  inquiry  which  is 
the  life  of  Protestantism."  (See  Burnet's 
History  of  his  own  Times.) 

In  farther  confirmation  of  these  things, 
we  may  appeal  to  the  present  state  of 
our  own  country.  We  would  do  this 
with  a  deep  sense  of  our  national  sinful- 
ness.  Who  can  but  sigh  at  the  abomin- 
ations of  the  land  in  which  we  dwell, 
aggravated  by  our  immense  spiritual 
privileges !  Who  can  but  sigh  at  the 
open  profanation  of  the  Sabbath  in  many 
of  our  cities  and  villages ;  at  the  forty 
five  thousand  copies  of  Sunday  Newspa- 
pers issuing  from  the  press  ;  at  avowed 
infidelity ;  at  the  allowance  of  slavery  in 
our  colonies  ;  at  the  spirit  of  pride,  ex- 
travagance, luxury,  pomp,  and  dissipa- 
tion, among  all  ranks  and  classes ;  at 


our  covetousness,  marked  in  the  general 
and  eager  pursuit  of  wealth  ;  at  the  con- 
tempt of  authority  manifested  in  our  pub- 
lic journals;  .the  spirit  of  commercial 
gambling  ;  and  the  swearing,  licentious- 
ness, and  profligacy  witnessed  in  our 
streets !  If  we  are  blessed  beyond  others, 
it  may  be  well  said  to  us,  "  Understand 
therefore,  that  the  Lord  thy  God  giveth 
thee  not  this  good  land  to  possess  it  for 
thy  righteousness,  for  thou  art  a  stiff- 
necked  people."  Deut.  ix,  6.  The  whole 
history  of  our  country  abundantly  shows 
that  our  present  prosperity  is  not  from 
any  superior  excellence  in  Britons  be- 
yond others.  All  who  have  marked  with 
a  Christian  eye,  how  that  extended  em- 
pire which  we  now  enjoy  has  been  be- 
stowed, will  cordially  say  of  the  posess- 
ors  of  this  empire,  "  They  got  not  the 
land  in  possession  by  their  own  sword, 
neither  did  their  own  arm  save  them  ; 
but  thy  right  hand,  and  thine  arm,  and 
the  light  of  thy  countenance,  because 
thou  hadst  a  favour  unto  them."  Ps. 
xliv,  3. 

This  we  fully  admit  and  assert,  and 
the  want  of  full  religious  instruction, 
with  the  neglect  of  what  we  have,  will 
account  for  it  all.  Yet  we  judge  of  the 
state  of  a  country  in  some  measure  by 
contrasting  it  with  other  countries,  and 
God  bestows  national  benefits  in  connec- 
tion with  ordinary  means ;  and  the 
preaching  of  the  Gospel  is,  as  we  have 
seen,  one  great  means  of  national  pros- 
perity. View  then  the  present  state  of 
our  country  in  this  connection.  How 
immense  our  spiritual  privileges  !  Per- 
haps in  no  country  in  the  world  is  the 
Gospel  so  fully  declared  as  in  this,  at 
this  day.  If  we  look  at  the  millions  of 
copies  of  religious  publications  which 
are  diffused  in  every  part ;  at  the  thous- 
ands of  schools  where  the  Bible  is  read ; 
at  the  weekly  recurrence  of  our  scriptu- 
ral liturgy,  full  of  the  word  of  God  ;  and 
at  the  tens  of  thousands  of  ministers  in 
various  ways  constantly  publicly  preach- 
ing, and  compare  this  with  other  coun- 
tries, we  must  be  convinced  that  here  es- 
pecially, the  word  of  the  Lord  has  free 
course.  Connect,  then,  all  this  general 
and  public  diffusion  of  religious  knowl- 
edge with  the  fact,  that  never,  perhaps, 


THE  CHRISTIAN  HEARER. 


239 


was  England,  on  the  whole,  notwith- 
standing trials  which  our  sins  justly  mer- 
it, in  a  state  of  greater  temporal  and 
spiritual  prosperity.  In  no  country,  per- 
haps,, is  real  religion  more  honoured,  the 
tone  of  morals  more  high,  the  spirit  of 
benevolence  more  extensive,  and  general 
integrity  of  character  more  maintained. 
It  possesses  unparalleled  commerce,  influ- 
ence, and  dominion,  extended  almost 
over  the  habitable  globe  ;  and,  wherever 
it  goes,  something  (though,  alas !  far  too 
little,  and  with  many  drawbacks  as  it  re- 
spects men,  who  dishonour  their  name 
as  Christians)  of  the  ameliorating  spirit 
of  its  religion,  and  its  laws,  and  its  in- 
stitutions, is  also  imparted  to  the  various 
countries  under  its  sway.  We  would 
not  undervalue  any  secondary  cause  that 
may  have  contributed  to  this,  such  as 
the  wisdom  of  our  statesmen,  the  valour 
of  our  armies  and  our  fleets,  the  skill  of 
our  artificers,  the  enterprize  of  our  mer- 
chants, and  the  energy  of  our  character ; 
but  all  these  come  from  the  blessing  of 
God,  and  under  some  influence  of  that 
religion,  proclaimed  so  freely  among  us, 
which  elevates  man  above  little,  mean, 
selfish,  and  personal  interest,  to  those  con- 
siderations which  affect  the  general  good 
of  the  whole  country.  The  connection 
of  spiritual  and  temporal  prosperity  in 
England  is  obvious.  At  the  time  when 
the  Gospel  of  Christ  is  very  fully  preach- 
ed at  home,  and  the  greatest  efforts  are 
made  to  send  it  abroad  ;  at  this  very 
time  our  country  is  blessed  with  great 
national  happiness  and  prosperity.*  The 
general  diffusion  of  the  spirit  of  the 
Gospel  has  carried  us  .safely  through 
many  a  trying  crisis,  and  has  made  many 
a -storm  only  instrumental  to  our  good. 
Other  countries  have  gone  through  simi- 
lar events;  but  for  the  want  of  our  spir- 


♦The  heavy  commercial  difficulties,  with  the 
consequent  extensive  distress  which  came  upon 
our  country  in  the  close  of  1825,  and  the  begin- 
ning uf  1856,  do  not  materially  affect  the  gen- 
eral  view  above  given,  and  surest  important 
practical  lessons.  When  we  look  at  our  nation- 
al sins ;  when  we  remcml>er  how  much  God 
has  been  forgotten,  and  public  credit  has  hem 
idolized  ;  when  we  remember  our  extravagant 
spirit  of  almost  unbounded   speculation,  and 


itual  privileges,  the  people  had  not  that 
moral  elevation  of  character,  which 
would  have  made  them  sacrifice  pride, 
ambition,  personal  aggrandizement,  and 
every  selfish  and  carnal  project  for  the 
general  good.  France  and  Spain  have 
had  their  storms  and  revolutions ;  but 
they  had  not  the  ameliorating  spirit  of 
the  Gospel  diffused  through  the  whole 
community,  and  they  have  received  lit- 
tle good.  It  is  the  Gospel,  and  the  Gos- 
pel alone,  accompanied  by  the  efficacy  of 
divine  grace,  which  has  made  England 
the  envy  and  the  admiration  of  the 
world ;  which  led  us,  in  the  most  bitter 
wars,  to  the  most  kindly  acts,  even  to 
the  enemies  with  whom  we  contended ; 
and  which  still  leads  us,  wherever  we 
hear  of  distress,  there  to  feel  a  brother's 
sympathy,  and  to  stretch  forth  the  hand 
of  glad  and  liberal  relief.  The  Gospel 
makes  England  the  Benefactor  of  the 
human  race,  the  Storehouse  of  means 
and  blessings  for  mankind,  and  the  Mis- 
sionary of  the  world. 

The  same  efficacy  of  the  Gospel  is 
seen,  wherever  it  is  fully  proclaimed. 
In  those  heathen  countries  where  the  mis- 
sionaries have  been  able  publicly  and  ex- 
tensively to  preach  the  word  of  God  in 
the  respective  tongues  of  each  nation, 
there  has  the  divine  blessing  been  abund- 
antly bestowed.  We  undervalue  not 
other  means,  especially  schools,  and  the 
printing  press  ;  but  the  preached  Gospel 
is  the  great  means,  and  the  great  blessing 
is  where  that  means  is  in  full  operation.* 


how  much  the  cause  of  Christ  lias  been  disre 

girded  by  many  among-  the  great  men  of  our  their  hope  of  success  on  the  public  preaching  of 


country,  and  by  many  among  our  merchants  ; 
need  we  be  surprised  that  God  should  show  us 
the  emptiness  of  that  in  which  the  world  con- 
fides, and  punish  us  by  the  failure  of  that  in 
which  we  boasted  ?  O  may  the  skirts  of  the 
storm  which  has  fallen  upon  us,  show  those  who 
were  forgetting  him,  how  entirely  they  are  in 
his  hands,  and  lead  us  as  a  nation  to  a  much 
higher  degree  of  religion.  May  all  who  have 
power  and  influence  hear  the  solemn  and  suita- 
ble admonition  of  the  Psalmist — "He  wise  now 
therefore,  O  yc  king-!  In-  instructed,  ye  judges 
of  the  earth  !  serve  the  Lord  with  fear,  and  rc- 
joicc  with  trembling.  Kiss  the  Son,  lest  he  be 
angry,  and  ye  perish  from  the  way." 

*  A  missionary  who  has  laboured  for  several 
years  among  the  Heathen,  observes,  "The 
kingdom  of  Satan,  I  am  convinced,  will  never 
be  shaken  to  the  ground,  till  Missionaries  be- 
come preachers  of  the  word:    till  they  place 


240 


THE  CHRISTIAN  HEARER. 


We  see  this  in  Polynesia,  in  West  Afri- 
ca, and  in  the  West  Indies.  In  other 
stations  where  missionaries  have  been 
more  recently  established,  and  the  lan- 
guages had  to  be  acquired,  and  the  heath- 
en have  not  therefore  been  able  to  say, 
"  We  hear  every  man  in  our  own  tongue, 
wherein  we  were  born,  the  wonderful 
works  of  God,"  there  has  been  compara- 
tively little  progress ;  so  that  we  may 
say,  "Tell  us  how  far  the  word  of  God 
is  diffused  and  received,  and  we  will  tell 
you  how  far  true  religion  with  all  its 
beneficial  effects  succeeds."  The  first 
gift  of  the  Holy  Spirit,  was  to  enable  the 
first  teachers  to  speak  in  other  tongues ; 
and  the  first  use  of  that  gift  was  to 
preach  the  Gospel. 

We  would  however  fully,  again  and 
again,  allow  and  assert  that  whatever 
moral  and  civilizing  benefits  may  arise, 
little  or  nothing,  and  in  some  cases  worse 
than  nothing,  as  it  regard  spiritual  bene- 
fit, results  from  the  words  of  men  who 
occupy  the  pulpit  without  declaring,  or 
without  feeling  themselves,  the  great 
truths  of  Christianity.*  It  is  only  the 
divinely  appointed,  the  grand  and  una- 
dulterated, the  pure  and  sublime  doctrine 


the  Gospel,  knowing-  that  the  word  is  mighty 
through  God  to  the  pulling  down  of  all  the 
strongest  holds  of  the  Devil.  Had  I  a  son  going 
forth  as  a  missionary  to  the  heathen,  my  advice 
to  him  should  be — "  My  Son,  meditate  on  the 
word  ;  pray  and  preach  ;  show  all  kindness  to 
all  men  for  their  benefit ;  but  let  nothing  divert 
you  from  the  one  work  of  preaching  the  Gos- 
pel.' "  He  observes,  that  education  of  children, 
translation  of  Scriptures,  circulation  of  tracts, 
&c.  are  blessed  works;  but  if  the  missionary 
engages  deeply  in  them,  his  heart  will  be  turned 
from  his  main  office,  and  though  he  may  occa- 
sionally preach,  he  will  cease  to  view  it  as  the 
great  appointed  means  of  saving  sinners. 

*  The  Reformers  felt  the  importance  of  this 
distinction  :  Tindal,  one  of  the  first  translators, 
of  the  Scriptures  into  our  own  language,  says, 
u  Where  the  word  of  God  is  preached  purely, 
and  received  into  the  heart,  there  i3  faith,  the 
Spirit  of  God,  and  there  are  also  good  works 
of  necessity,  wheresoever  occasion  is  given. 
Where  God's  word  is  not  purely  preached,  but 
men's  dreams,  traditions,  imaginations,  inven- 
tions, ceremonies,  and  supersitition,  there  is  no 
faith,  and  consequently  no  spirit  that  cometh 
from  God  ;  and  where  God's  spirit  is  not,  there 
can  be  no  good  works,  even  as  where  an  apple 
tree  is  not,  there  can  grow  no  apples,  but  there 
is  unbelief,  the  Devil's  spirit,  and  evil  works." 
Sec  Fathers  of  the  Church,  vol.  i.  page  59. 


of  free  salvation  by  a  crucified  Redeemer, 
wisely  and  faithfully  preached  by  men 
who  feel  its  power,  and  live  under  its 
influence,  that  is  made  fully  efficacious, 
through  the  divine  blessing,  to  the  re- 
sults which  have  been  stated. 

History  then  fully  confirms  the  gener- 
al principles  of  this  chapter,  and  the 
word  of  God  is  clear  on  the  subject. 
Let  one  passage  suffice,  "  As  the  rain 
cometh  down  and  the  snow  fiom  heaven, 
and  returneth  not  thither,  but  watereth 
the  earth,  and  maketh  it  bring  forth  and 
bud,  that  it  may  give  seed  to  the  sower, 
and  bread  to  the  eater  ;  so  shall  my  word 
be  that  goeth  forth  out  of  my  mouth  :  it 
shall  not  return  unto  me  void,  but  it  shall 
accomplish  that  which  I  please,  and  it  shall 
prosper  in  the  thing  whereto  I  sent  it. 
For  ye  shall  go  out  with  joy,  and  be  led 
forth  with  peace :  the  mountains  and  the 
hills  shall  break  forth  before  you  into 
singing,  and  all  the  trees  of  the  field 
shall  clap  their  hands.  Instead  of  the 
thorn,  shall  come  up  the  fir-tree,  and 
instead  of  the  brier,  shall  come  up  the 
myrtle3  tree  ;  and  it  shall  be  to  the  Lord 
for  a  name,  and  for  an  everlasting  sign 
that  shall  not  be  cut  off."  Isa.  lv,  10—13. 

The  subject  is  of  great  practical  im- 
portance. We  may  learn  from  it  one  of 
the  most  valuable  means  of  benefitting 
our  fellow-creatures.  Here  is  the  moral 
lever  which  removes  the  load  that  op- 
presses the  world.  Here  is  the  secret 
spring  that  sets  the  whole  machinery  of 
national,  prosperity  in  regular  and  bene- 
ficial motion.  Do  we  wish  to  advance 
our  country  yet  higher  in  the  scale  of 
moral  excellence  ?  Do  we  wish  to  bene- 
fit our  sister  idand  ?  let  us  aid  every 
wise  plan  for  promoting  the  preaching 
of  the  Gospel ;  let  us  throw  our  whole 
influence  to  increase  religious  instruction, 
to  circulate  religious  works,  to  multiply 
faithful  ministers,  and  to  advance  the 
building  of  churches,  and  look  in  fervent 
prayer  to  the  Lord  of  the  harvest,  who 
invites  and  commands  us  to  pray  to  him 
to  send  forth  labourers.  Do  we  wish  to 
promote  the  welfare  of  the  whole  earth  ? 
let  us  aid,  as  widely  as  we  can,  the  dif- 
fusion of  divine  truth.  It  will  be  a  bles- 
sed leaven  that  will  spread  itself  with  a 


THE  CHRISTIAN  HEARER. 


powerful  and  penetrating,  with  a  perva- 
ding and  beneficial  influence  in  every 
land,  every  city,  every  village,  and  every 
family,  till  the  whole  earth  be  leavened. 

But  there  is  a  yet  higher  and  more  im- 
portant benefit,  not  merely  affecting  us 
as  creatures  of  a  day,  or  as  members  of 
nations,  which  must  all  end  with  this 
world ;  but  affecting  our  state  through 
eternity.  We  will  consider  this  in  the 
following  chapter. 


CHAPTER  III. 

Preaching  the  Word  the  Special  Ordin- 
ance of  God  for  the  Salvation  of  his 
People  and  the  manifestation  of  those 
who  are  lost. 

The  most  important  aspect  in  which 
we  can  regard  the  ministry  of  the  word 
is,  that  it  is  the  grand  appointed  means 
for  the  salvation  of  man.  It  is  valuable 
as  promoting  the  happiness  of  nations 
and  the  present  welfare  of  man  ;  but  its 
highest  commendation  is,  that  it  is  the 
means  which  God  usually  blesses  to  our 
salvation.  "  It  pleased  God  by  the  fool- 
ishness of  preaching  to  save  them  that 
believe."  1  Cor.  i,  21.  This  being  a 
point  of  such  immense  moment,  and  very 
often  asserted  in  the  Holy  Scriptures,  it 
will  be  profitable  to  consider  it  at  some 
length. 

When  our  Lord  first  gave  the  commis- 
sion to  preach  the  Gospel  to  every  crea- 
ture^ he  added  this  all-important  sanc- 
tion, "  He  that  believeth,  and  is  baptized, 
shall  be  saved  ;  but  lie  that  believeth  not, 
shall  be  damned :"  Mark  xvi,  16.  The 
circumstances  in  which  these  words  were 
spoken  are  such  as  greatly  to  increase 
t  their  importance.  The  Lord  of  life  and 
glory  had  gone  through  the  scene  of  his 
humiliation,  and  had  finished  that  work 
of  redemption  which  he  came  to  accom- 
plish. He  had  overcome  the  sharpness 
of  death  ;  he  had  risen  from  the  grave ; 
and  having  thus  obtained  an  eternal  sal- 
vation for  ruined  sinners,  he  appeared 
for  the  last  time  to  his  followers.  His 
beloved  disciples,  filled  with  love,  and 
reverence,  and  admiration,  hung  round 

31 


about  him.  He  led  them  out  to  Betha- 
ny, and  the  last  charge  which  he  gave 
them  before  he  ascended  to  his  original 
glory,  was  the  commission  just  mention- 
ed— a  commission,  important  in  every 
point  of  view ;  but  especially  important 
as  comprising  the  appointed  means  for 
conveying  to  the  human  race  the  vast 
blessings  which  the  Son  of  God  came 
into  the  world  to  obtain. 

The  words  which  our  Lord  uses  in  his 
last  commission  given  to  his  Apostles, 
evidently  imply  that  preaching  is  God's 
special  ordinance  for  salvation.  The 
Apostles  show  this  at  length  in  various 
parts  of  the  Epistles.  (See  Rom.  x  ;  1 
Cor.  i,  3.)  St.  Paul  says  the  Gospel  of 
Christ  "  is  the  power  of  God  unto  salva- 
tion unto  every  one  that  believeth." 
Rom.  i,  16.  After  the  general  statement, 
"  Whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved,"  (Rom.  x,  14,) 
the  Apostle  proceeds,  with  a  course  of 
questions  which  fully  show  that  hearing 
is  the  great  mean  appointed  of  God  for 
obtaining  those  graces  which  are  connec- 
ted with  our  salvation — "  How  then  shall 
they  call  on  him  in  whom  they  have  not 
believed  ?  and  how  shall  they  believe  in 
him  of  whom  they  have  not  heard  ?  and 
how  shall  they  hear  without  a  preacher  ? 
and  how  shall  they  preach  except  they 
be  sent  ?"  See  how  inseparably  he  links 
together  salvation,  praying,  believing, 
hearing,  preaching,  and  sending.  He, 
who  says,  Believe  that  thou  >mayest  be 
saved,  says  also,  Hear,  that  thou  mayest 
believe.  We  have  no  warrant  to  expect 
salvation  in  any  other  way.  Hearing  is 
then  God's  appointment ;  it  is  his  special 
ordinance  for  communicating  faith,  and 
all  its  blessed  results.  Its  effect  depends 
not  on  the  perfection  or  imperfection, 
the  meanness  or  dignity,  the  degree,  or 
gift  of  grace  in  the  minister.  Whether 
Paul,  or  Apollos,  or  Cephas,  (men  doubt- 
less of  very  different  talents  and  graces,) 
or  the  very  weakest  of  the  Apostles, 
preached,  they  were,  after  all,  but  Min- 
isters; instruments  "by  whom,"  or  by 
whose  instrumentality,  "  men  believed  ;" 
their  efficiency  was  in  the  appointment, 
their  success  was  in  the  ordinance,  as 
instituted  and  ordained  by  God  for  the 
special  purpose  of  conveying  grace  to 


042 


THE  CHRISTIAN  HEARER. 


the  hearer.  Preaching  as  a  constituted 
means  of  grace  can  alone  prosper :  the 
benefit  depends  not  on  the  minister,  but 
on  God's  blessing  on  the  means,  and  on 
that  faith  in  the  hearer  which  applies  the 
word  in  power ;  for  the  word  preached 
did  not  profit,  not  being  mixed  with  faith 
in  them  that  heard  it.  One  reason,  prob- 
ably, that  the  sermons  of  the  most  ac- 
complished ministers  produce  so  little 
comparative  effect  is,  because  men  expect 
more  from  the  minister,  than  from  the 
power  of  God's  Spirit,  blessing  the  or- 
dinance as  a  means  of  grace  to  their 
souls. 

It  is  not  however  every  sort  of  preach- 
ing, but  preaching  the  Gospel,  the  Gos- 
pel of  peace — glad  tidings  of  good 
things,  (Rom.  x,  15,) — Christ  crucified 
— Christ  Jesus,  who  of  God  made  unto 
us  wisdom,  righteousness,  sanctification, 
and  redemption,  (1  Cor.  i,  23  30,)  that 
is  the  means  appointed  for  conveying  to 
man  the  gift  of  the  Holy  Spirit,  and  the 
graces  and  blessings  of  the  Christian  dis- 
pensation. 

We  will  first  state  the  distinguishing 
feature  of  that  preaching  which  God 
blesses  ;  and  then  show  that  a  rejection 
of  it  leaves  men  undone,  and  a  reception 
of  it  is  inseparably  connected  with  sal- 
vation. 

It  is  evident  from  various  passages  of 
Holy  Scripture,  that  the  great  subject  of 
the  ministry  of  the  Apostles  was  Christ 
crucified  for  our  sins.  They  speak  of 
this  as  the  prominent  subject  and  charac- 
teristic feature  of  their  ministry.  "I 
determined  not  to  know  any  thing  among 
you,  save  Jesus  Christ,  and  him  cruci- 
fied." 1  Cor.  ii,  2.  "  I  delivered  unto 
you,  first  of  all,  that  which  I  also  re- 
ceived, how  Christ  died  for  our  sins."  1 
Cor.  xv,  3.  "  They  ceased  not  to  teach 
and  preach  Jesus  Christ."  Acts  v,  42. 
"  Paul,  as  his  manner  was,  went  in  unto 
them,  and  three  Sabbath  days  reasoned 
with  them  out  of  the  Scriptures,  opening 
and  alleging  that  Christ  must  needs  have 
suffered  and  risen  again  from  the  dead." 
Acts  xvii,  2,  3.  He  counted  it  his  great 
office  as  well  as  honour  "  to  preach  among 
the  Gentiles  the  unsearchable  riches  of 
Christ."  Eph.  iii,  8. 

No  preaching  then  is  Apostolic,  in 


which  Christ  Jesus — his  cross  and  res- 
urrection— his  grace  and  his  glory,  are 
not  prominent. — The  doctrines  which  the 
Apostles  preached  are  called  the  preach- 
ing of  the  cross:  (1  Cor.  i,  18,)  the  doc- 
trine of  a  crucified  Saviour,  his  death  on 
the  cross  for  the  sins  of  the  world.  O 
that  this  ever  were,  O  that  this  may  ever 
be,  the  grand  and  distinguishing  feature 
of  the  discouises  of  all  that  minister  in 
holy  things.  Nothing  else  is  the  scrip- 
tural way  of  preaching — nothing  else  is 
blessed  of  God. 

The  Apostles  preached  Christ  cruci- 
fied as  the  leading  truth  of  Christianity. 
The  atonement  for  sin  made  by  his  death 
was  their  glory.  "  God  forbid,"  says  St. 
Paul,  "  that  I  should  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ."  Gal.  vi, 
14.  It  is  evidently  that  remarkable  and 
astonishing  fact  which  eminently  distin- 
guishes Christianity  from  all  other  sys- 
tems of  religion  whatsoever. 

Look  at  the  character  and  glory  of 
Him  who  died.  It  is  not  merely  man, 
nor  an  angel  of  light,  nor  a  creature  even 
of  the  highest  excellence.  It  is  the  Cre- 
ator of  every  creature — the  Lord  from 
heaven — the  Son  of  God.  He  is  over  all, 
God  blessed  for  ever.  He  "  in  the  be- 
ginning was  with  God,  and  was  God." 
He  is  called  "  the  great,  the  mighty,  the 
true  God ;  Jehovah ;  by  whom  all  things 
were  made,  and  without  whom  was  not 
any  thing  made  that  was  made." 

This  glorious  God  was  manifested  in 
the  flesh.  God  sent  "  his  own  son  in  the 
likeness  of  sinful  flesh,  and  for  sin." 
Rom.  viii.  "  He,  who  being  in  the  form 
of  God  thought  it  not  robbery  to  be  equal 
with  God — made  himself  of  no  reputa- 
tion, and  took  upon  him  the  form  of  a 
servant,  and  was  made  in  the  likeness  of 
men,  and  being  found  in  fashion  as  a  man, 
he  humbled  himself,  and  became  obedient 
unto  death,  even  the  death  of  the  cross." 
Phil,  ii,  7.  He  became  a  little  child,  was 
subject  to  his  parents,  lived  many  years 
in  the  world,  laboured  at  his  reputed 
father's  business,  and  appeared  as  a  man 
of  sorrows.  The  Lord  of  all  worlds  so 
humbled  himself,  that  on  earth  lie  had 
not  where  to  lay  his  head  ;  and  He,  a  pa- 
tient sufferer,  was  opposed,  persecuted, 
mocked,  ridiculed,  and  spit  upon,  by  his 


THE  CHRISTIAN  HEARER. 


own  creatures.  He  underwent  the  ex- 
tremest  agony  of  body  and  soul.  He 
sweat  great  drops  of  blood  in  that  suffer- 
ing. He  was  tried,  condemned,  and  cru- 
cified, by  his  own  people,  even  those 
whom  he  came  to  save. 

These  facts  are  declared  in  the  Bible ; 
and  surely,  such  facts  are  the  most  as- 
tonishing and  stupendous  that  the  mind 
of  man  can  possibly  contemplate.  They 
are  more  deeply  impressive  to  us,  as  we 
have  the  most  intense  interest  in  them. 
We  are  assured  that  he  bore  our  sins  in 
his  own  body  on  the  tree  ;  and  that  "  we 
"have  redemption  through  his  blood,  the 
forgiveness  of  sins,  according  to  the 
riches  of  his  grace."  What  truths  then 
can  possibly  be  of  greater  moment  to 
sinful  creatures  ?  Without  this  hope,  we 
might  lie  down  in  despair  under  the  bur- 
den of  our  sin,  guilt,  and  misery ;  and 
the  dread  of  eternal  wrath,  from  a  justly 
offended  Creator. 

We  are  also  assured,  that  through 
death,  Christ,  our  Lord,  overcame  Satan, 
our  chief  adversary,  and  vanquished  ev- 
ery other  spiritual  enemy.  He  made  the 
conquest  at  the  very  time  that  he  seemed 
conquered.  And  now  he  lives  for  ever- 
more the  Saviour  of  sinners.  He  thus 
describes  himself, — "  I  am  he  that  liveth, 
and  was  dead ;  and,  behold  I  am  alive 
for  evermore  !  Amen  ;  and  have  the  keys 
of  death  and  hell."  Rev.  i,  18.  He  lose 
from  the  grave  a  triumphant  conqueror, 
and  is  now  seated  at  the  right  hand  of 
God,  the  Redeemer,  Deliverer,  and  Inter- 
cessor of  his  people,  even  of  all  them 
that  trust  in  him. 

Such  is  the  doctrine  of  a  crucified  Re- 
deemer. It  is  the  centre  of  all  other 
truths.  They  all  flow  from  this,  they  all 
cling  to  this,  and  hang  round  this  ;  it  is 
the  support  and  stay,  and  illustration  of 
every  other  revealed  trulh.  Hence  we 
may  observe,  that  whatever  other  doc- 
trines the  Apostles  preached,  they  taught 
them  in  direct  connection  with  this  tend- 
ing truth;  and  on  whatever  duties  they 
insisted,  it  is  from  this  they  lead  us  to 
discharge  them.  Do  they  declare  the 
love  of  God  ?  it  is  from  this  topic  it  de- 
rives its  brightest  evidence — "  Hereby 
perceive  we  the  love  of  God,  because  lie 
laid  down  his  life  for  us."    Do  they  ex- 


hibit his  justice'?  this  'propitiation  is  set 
forth  to  show  that  God  is  just,  and  the 
justifter  of  him  which  believeth  in  Jesus. 
Do  they  urge  dedication  to  God?  here  is 
its  main  spring  ;  "ye  are  bought  with  a 
price,  therefore  glorify  God  in  your  body 
and  your  spirit  which  are  his."  Do  they 
seek  to  comfort  Christians  1  they  tell  us, 
"  in  that  Christ  himself  suffered,  being 
tempted,  he  is  able  to  succour  them  also 
that  are  tempted  ;  he  is  touched  with  a 
feeling  of  our  infirmities."  Do  they  en- 
deavour to  alarm  and  awaken  the  care- 
less ?  it  is  by  this  appeal,  "  How  shall 
we  escape,  if  we  neglect  so  great  salva- 
tion !"  Are  we  taught  to  be  humble, 
and  to  give  place  to  others  1  here  is  the 
motive — "  Whosoever  will  be  chief  among 
you,  let  him  be  your  servant,  even  as  the 
Son  of  man  came  not  to  be  ministered 
unto,  but  to  minister,  and  give  his  life  a 
ransom  for  many."  Are  we  instructed 
how  to  discharge  relative  duties  ?  it  is 
still  from  the  same  doctrine — "  Husbands, 
love  your  wives,  even  as  Christ  loved  the 
Church,  and  gave  himself  for  it,  that  he 
might  sanctify  and  cleanse  it." 

These  instances  will  sufficiently  show 
that  the  doctrine  of  the  death  of  Chirst  for 
sin,  is  the  leading  truth  of  Christianity ; 
that  which  is  specially  insisted  on  by  its 
^rst  teachers ;  and  that  which  is  eminent- 
ly the  ordinance  of  God  for  the  salvation 
of  men.  It  was  not  the  preaching  with 
enticing  words  of  man's  wisdom,  that  was 
accompanied  by  the  Holy  Spirit ;  but  the 
preaching  of  Jesus  Christ,  and  him  cru- 
cified, came  to  the  Corinthian  converts  in 
demonstration  of  the  Sjnritandof  power, 
so  that  their  faith  stood  in  the  power  of 
God.  1  Cor.  ii,  4,  5.  The  Gospel  is  em- 
inently the  ministration  of  the  spirit.  2 
Cor.  iii,  8.  When  the  love  of  God,  our 
Heavenly  father,  as  (  specially  manifested 
in  the  atonement  of  Christ,  and  the  work 
of  his  Spirit,  is  held  forth  prominently  ; 
when  free  justification  by  divine  grace, 
through  the  redemption  that  is  in  Christ 
Jesus,  and  sanctification  by  his  spirit  are 
clearly  and  explicitly  displayed ;  then 
God  gives  testimony  to  the  word  of  his 
grace  in  the  conversion  and  edification  of 
sinners  ;  then  he  pours  out  his  Holy  Spir- 
it, and  revives  and  refreshes  his  church. 
You  have  here,  then,  Christian  Reader, 


244 


THE  CHRISTIAN  HEARER. 


a  test  of  that  which  is  the  true  Gospel  of 
Christ.  Wherever  Christ  is  not  exhibited 
as  the  principal  subject  of  the  sermon,  or 
other  truths  are  preached  without  any 
connection  with  this  leading  truth,  there, 
there  is  not  the  pure  light  of  Christianity. 
O,  then,  pray  for  your  ministers,  that 
they  may  know  more  of  Christ  themselves, 
and  preach  him  more  simply  and  fully, 
as  the  only  hope  of  fallen  man.  While 
his  redemption  exhibits  the  brightest  dis 
plays  of  God's  perfections,  and  the  most 
quickening  motives  to  obedience ;  it  is 
the  very  doctrine  by  which  it  pleases  God 
to  save  precious  and  immortal  souls. 

Perhaps  some  ministers  may  have  la 
boured  diligently  and  conscientiously 
according  to  their  knowledge  for  many 
years,  and  have  seen  little  fiuit  of  their 


ing  these  talents,  as  they  might  be  used, 
for  the  better  understanding  of  the  truth, 
are  puffed  up  with  pride,  and  a  conceit  of 
their  own  superior  wisdom  ;  will  not  com- 
prehend the  doctrine  of  the  cross,  and 
disdain  to  come  with  others  as  poor  per- 
ishing sinners,  guilty,  condemned,  and 
undone,  for  a  free  salvation.  This  doc- 
trine was  foolishness  to  the  Greek  for- 
merly, and  it  is,  alas  !  too  evident,  that  it 
is  still  foolishness  to  many  who  have  gen- 
ius, and  talent,  and  learning,  and  every 
thing,  but  a  heart  subjected  to  the  mind 
and  will  of  God.  Therefore  God  leaves 
them  to  their  own  wisdom,  and  they  can- 
not find  that  way  of  life,  which  a  way- 
faring man,  though  a  fool,  does  not  mis- 
take. O  let  us  pray  to  be  delivered  from 
the  pride  of  fancied  knowledge,  and  ask 


labours  in  turning  sinners  from  the  error 
of  their  ways  ;  in  such  a  case,  it  becomes 
them  seriously  to  enquire,  whether  they 
have  fully  exhibited  a  crucified  Saviour, 
as  the  only  and  sovereign  remedy  for  our 
spiritual  maladies,  and  the  only  medium 
of  return  to  God. 

This  doctrine  is  effective  of  the  most 
important  results.  It  has  two  very  im- 
portant, but  very  different  and  opposite 
effects.  "The  preaching  of  the  cross  is 
to  them  that  perish  foolishness,  but  unto 
us  which  are  saved,  it  is  the  power  of 
God,"  Those  who  are  lost,  reject  it  as 
folly.  Those  who  are  saved,  receive  it  as 
the  power  of  God. 

A  rejection  of  the  Gospel  leaves  men 
undone.  If  our  Gospel  be  hid,  it  is  hid, 
to  them  that  are  lost.  They  reject  the 
gratuitous  pardon,  and  the  free  salvation 
which  the  Sovereign  £>f  all  worlds  sets 
before  them.  Through  their  wilful  blind 
ness,  and  sinful  perverseness,  they  see  not 
any  wisdom  or  excellence  in  salvation,  by 
a  crucified  Redeemer.  It  may  be  very 
profitable  to  consider  some  of  the  grounds 
on  which  different  characters  reject  the 
great  appointed  means  of  salvation,  so 
that  it  becomes  to  them,  not  a  savour  of 
life  unto  life,  but  a  savour  of  death  unto 
death.  There  arc  the  wise  and  learned 
of  this  world,  like  the  philosophers  of 
old  ;  who,  because  they  know  arts  and 
sciences  better  than  others,  or  are  ac- 
quainted with  learned  languages,  and  un- 
derstand rules  of  criticism,  instead  of  us- 


for  the  simplicity  of  a  little  child,  in  re- 
ceiving the  doctrines  of  the  Gospel.  Not 
that  true  philosophy  and  science  are  to  be 
despised  ;  they  render  service  to  religion, 
when  under  its  governing  influence  ;  but 
they  do  not  ordinarily  prepare  for  its  re- 
ception.   The  philosophers  of  old  were 
not  the  first  to  receive  the  Gospel ;  and 
when  they  did  receive  it,  they  soon  sought 
to  deteriorate  it  by  human  mixtures;  and 
philosophers  in  the  present  day  have  often 
acted  a  similar  part ;  "if  any  man  among 
you  seemeth  to  be  wise  in  this  world,  let 
him  become  a  fool  that  he  may  be  wise?'' 
1  Cor.  iii,  18.     That  wisdom  of  God 
which  philosophers  have  rejected,  multi- 
tudes of  the  poor  and  ignorant  have 
gladly  received,  and  have  become  wise 
unto  salvation.    The  self-righteous  count 
this  foolishness,  as  the  Pharisees  of  old 
did.    These  will  not  part  with  their  fan- 
cied worthiness.    They  trust  in  their 
regular,  moral,  decent,  and  sober  life. 
Nothing  is  more  contrary  to  their  state 
of  mind,  than  to  be  called  on  to  renounce 
all  hope  in  any  goodness  or  merit  of 
their  own,  and  to  descend  on  a  level  with 
the  vilest  sinner,  as  to  justification  before 
God,  and  build  every  hope  on  free  and 
unmerited  grace,   through   a  crucified 
Lord.    Hence  they  exclaim  against  it, 
as  opening  the  flood-gates  of  sin,  and 
count  nothing  too  severe  to  say  against 
those  who  maintain  this  doctrine.  The 
lover  of  the  world  thinks  the  doctrine  of 
the  cross  to  be  foolishness.     That  doc- 


THE  CHRISTIAN  HEARER. 


245 


trine  proclaims  the  immense  value  of 
spiritual  things,  and  the  vanity  of  all 
worldly  things.  While  it  shows  that  the 
favour  of  God  is  better  than  life  itself,  it 
at  the  same  time  declares  that  "  the  lust 
of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life,  shall  pass  away."  Hence 
it  disturbs  him  in  the  pursuit  of  his 
worldly  plans.  It  is  incompatible  with 
his  favourite  objects.  He  cannot,  if  he 
receives  it,  follow  his  covetous  desires, 
his  proud  inclinations,  or  his  vain  pleas- 
ures ;  but  must  yield  himself  to  the  ser- 
vice of  God,  as  the  one  thing  of  supreme 
importance.  The  antinomian.  too,  though 
he  may  boast  of  his  regard  to  the  cross, 
and  despise  others,  and  think  that  it  will 
allow  him  to  live  as  he  pleases,  and  grat- 
ify his  sinful  appetites ;  yet,  after  all,  the 
true  doctrine  of  the  cross  is  foolishness 
to  him  also.  He  discerns  not  its  prac- 
tical tendency.  He  shrinks  from  the 
real  cross.  He  marks  not  the  corres- 
ponding obligations  to  take  up  our  cross, 
deny  ourselves,  and  follow  Christ.  He 
cannot  really  enter  into  the  force  of  the 
Apostle's  words,  /  am  crucified  with 
Chi^ist. 

Thus  in  various  and  opposite  ways, 
men,  from  the  love  of  sin,  forming  a 
wrong  estimate  of  the  Gospel,  reject  the 
only  way  of  salvation,  and  refuse  to  sub- 
mit to  Almighty  God.  May  every  read- 
er examine  his  own  heart,  and  compare  his 
present  state  with  that  described  in  the 
word  of  God  :  and  in  doing  so,  may  the 
blessed  Spirit  discover  to  each  of  us  our 
real  character,  and  lead  us  to  a  true, 
a  more  cordial,  and  an  entire  recep- 
tion of  the  Gospel.  It  is  not  a  small 
matter,  or  a  trifling  evil,  to  count  such  a 
salvation  folly.  It  is  attended  with  a 
most  awful  and  tremendous  ruin.  They 
that  count  it  foolishness  perish. 

God  seems  to  have  made  this  method 
of  salvation  the  means  of  more  strikingly 
manifesting  the  characters  of  ungodly 
men,  as  well  as  of  conveying  his  grace 
to  his  people.  He  calls  here  for  the  un- 
qualified submission  of  our  understanding 
and  our  affections  to  his  revealed  will. 
Those  who  love  their  sins,  those  who  are 
covetous,  proud,  sensual,  and  ambitious, 
and  will  not  see  the  evil  of  their  course, 
nor  part  with  their  iniquities,  presumptu- 


ously arraign  the  wisdom  of  God,  and 
perish  for  ever.  They  remain  in  that 
original  ruin  from  which  the  Gospel  re- 
veals the  only  way  of  escape.  Refusing 
that  way,  the  sentence  of  condemnation 
remains  unrepealed.  He  that  believeth 
not  is  condemned  already,  because  he  hath 
not  believed  in  the  name  of  the  only-be- 
gotten Son  of  God.  But  they  perish  also 
with  an  aggravated  ruin — K  Of  how  much 
sorer  punishment,  suppose  ye,  shall  he  be 
thought  wTorthy,  who  hath  trodden  under 
foot  the  Son  of  God — it  is  a  fearful  thing 
to  fall  into  the  hands  of  the  living  God.-' 

O  what  a  ruin  is  this !  Who  can  con- 
sider it  aright,  without  being  ready  to 
weep  day  and  night  for  such  souls  as 
might  escape  it,  and  will  not !  To  be  lost, 
and  that  for  ever !  What  words  can  de- 
scribe the  unutterable  wo.  All  peace 
and  all  joy,  all  goodness  and  all  happi- 
ness, lost,  for  ever  lost !  The  society  of 
the  Redeemed,  the  company  of  angels, 
the  presence  and  knowledge  of  Him  who 
is  the  source  of  all  blessedness — the  be- 
nignant Father  of  mercies  and  God  of  all 
comfort,  the  gracious  Saviour,  the  full 
Comforter  of  his  people  :  these  with  all 
the  bliss  and  glory  of  heaven's  eternal 
mansions,  lost,  for  ever  lost !  Then,  in  the 
place  of  these,  the  fire  that  never  can  be 
quenched,  the  worm  that  never  dies,  per- 
petual wickedness,  incessant  disquietude, 
the  torturing  and  never  ceasing  anguish 
of  guilt,  the  perpetual  presence  o/  accur- 
sed fiends,  this  inexpressible  and  exhaust- 
less  misery  to  be  endured,  even  for  ever  ! 
0  rejecter  of  the  Gospel,  whoever  you 
be,  surely  our  hearts  are  hard,  and  our 
faith  is  weak,  and  we  have  not  the  due 
feelings  of  human  sympathy  or  rivers 
of  tears  would  ever  be  running  down  our 
eyes  for  you :  like  David  we  should 
be  horribly  afraid  for  you  ;  like  all  the 
Prophets,  like  the  holy  Apostles,  like  the 
beloved  Son  of  God,  we  should  con- 
stantly be  warning  you,  we  should,  with 
all  possible  earnestness,  exhort  you,  we 
should  tenderly  and  affectionately  beseech 
you,  to  flee  from  the  wrath  to  come  I 

There  will  be  this  galling  and  torturing 
reflection,  added  to  the  other  agonies  of 
perdition — a  way  of  escape  was  provided, 
was  proclaimed,  and  was  proposed  to 
them ;  but  they  counted  that  very  way 


246 


THE  CHRISTIAN  HEARER. 


in  which  the  wisdom  of  God  is  most 
wonderfully  displayed  to  the  highest  in- 
telligencies  and  the  brightest  seraphs 
above — they  counted  it,  (O  sad  effect  of 
the  madness  of  the  fallen  heart,  and  the 
inexpressible  delusion  of  Satan,  putting 
darkness  for  light  and  light  for  darkness, 
calling  good  evil,  and  evil  good) — they 
counted  it  foolishness  !  they  even,  trust- 
ing in  their  own  lie,  spurned  it  from 
them  with  the  utmost  contempt,  proudly 
preferred  their  own  vain  imaginations, 
and  chose  their  own  device,  leading  them 
to  eternal  destruction.  O,  does  any  rea- 
der of  these  lines  now  mock  and  despise 
the  humble  believer,  and  count  his  life 
madness?  let  him  pause  and  consider 
the  Bible  account  of  the  end  of  such  a 
course.  It  may  be,  it  must  be,  it  is,  true. 
Are  you  then  desirous  of  aggravating 
your  own  wo  ?  Are  you  willing  to  be 
miserable  for  ever  for  the  sake  of  a  little 
fancied  temporal  advantage  ?  The  word 
of  God  cannot  deceive  you  ;  his  book 
makes  it  palpably  plain  that  they  who 
hear  not  the  words  of  Christ  shall  perish 
for  ever.  They  shall  remain  a  lasting 
spectacle  to  the  world,  to  angels,  and 
men  ;  a  monument  to  all  God's  creatures, 
of  the  stupendous  and  unutterable  folly 
of  departing  from  God,  and  of  his  stiict 
and  perfect,  his  eternal  and  awful  truth 
and  justice.  Is  it  possible  that  one  who 
reads  these  pages  may  endure  that  wrath 
of  which  they  bring  testimony  from 
God's  holy  word  ?  O  may  the  writer  and 
every  reader  dilligently  look  that  they 
fail  not  of  the  grace  of  God,  and  that  they 
be  not  at  the  last  numbered  among  the 
vessels  of  wrath  fitted  to  destruction  !  If 
you  have  trifled  hitherto,  trifle  no  longer. 
Read  your  Bible  with  fervent  prayer, 
earnestly  imploring  the  influences  of  the 
Holy  Spirit,  and  thus  acting,  never  shall 
you  be  left  to  count  the  Gospel  foolish- 
ness, and  so  to  perish  for  ever. 

If  I  have  dwelt  longer  on  this  than  the 
subject  of  the  chapter  required,  let  the 
inconceivable  importance  be  a  sufficient 
apology. 

But,  blessed  be  God,  there  is  another 
far  different  and  an  infinitely  happy  effect 
produced  by  the  Gospel.  It  is  that  sys- 
tem of  doctrine  which  God  blesses  to  the 
salvation  of  those  that  hear  and  receive  it. 


To  avoid  some  mistakes,  it  may  be 
necessary  to  show  more  particularly 
how  hearing  aright  promotes  our  eternal 
salvation.  It  does  not  save  our  souls  by 
any  merit  of  man's  in  so  hearing.  It  is 
rather  our  mercy  and  privilege  that  we 
hear  the  faithful  preaching  of  his  Gospel, 
and  that  he  gives  us  suitable  dispositions. 
Nor  is  there  any  necessary  connection 
between  using  the  means  of  grace  and 
obtaining  the  glory  of  God ;  there  is  a 
gracious  but  not  a  necessary  connection, 
for  many  have  the  outward  means,  who 
never  obtain  the  ultimate  blessing  which 
those  means  are  designed  to  impart. 

Hearing  the  word  aright  then,  is  one 
of  those  means  appointed  by  a  heavenly 
Father,  in  infinite  mercy,  in  the  due  use 
of  which  he  will  communicate  to  us  the 
gifts  of  wisdom,  faith,  repentance,  and 
all  those  graces  which  mark  a  saved 
state  here,  and  prepare  us  for  eternal  bliss 
hereafter.  A  faithful  ministry  clearly 
reveals  the  way  of  salvation,  and  brings  it 
plainly  before  us,  and  God  makes  it  a 
saving  blessing  to  his  people,  as  St. 
Paul  shows — the  righteousness  which  is 
of  faith  saith,  "  The  word  is  nigh  thee, 
even  in  thy  mouth  and  in  thy  heart,  that 
is,  the  word  of  faith  which  we  preach, 
that  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  believe  in  thine  heart 
that  God  hath  raised  him  from  the  dead 
thou  shalt  be  saved."  He  then  asks, 
"  How  shall  they  believe  in  him  of  whom 
they  have  not  heard  VJ 

This  happy  effect  of  hearing  begins  in, 
and  is  marked  by,  quite  an  opposite  es- 
timate of  the  Gospel  to  that  which  we 
have  already  considered.  What  the  men 
of  this  world  regard  as  an  unintelligible 
doctrine,  as  foily  and  absurdity,  is  to  the 
humble  Christian  an  exhibition  of  the 
stupendous  power  and  unsearchable  wis- 
dom of  Almighty  God.  The  creation  of 
the  world  displayed  his  power  ;  but  the 
redemption  and  recovery  of  a  ruined 
world — the  restoration  of  offending  crea- 
tures— the  pardon  of  guilty  rebels  by 
the  Holy  God,  and  their  obtaining  the 
favour  of  a  Just,  Righteous,  and  Eternal 
Being — here  was  a  work  to  which  noth- 
ing was  equal  but  infinite  wisdom  and 
almighty  power  !  The  change  of  a  cor- 
rupt and  polluted  heart,  the  -daily  victory 


THE  CHRISTIAN  HEARER, 


347 


over  sin  and  Satan,  the  coming  out  and 
being  separate  from  a  world  lying  in 
i  wickedness,  for  this  nothing  is  effective 
but  the  Gospel,  by  which,  through  his 
Spirit,  God  works  in  us  and  strengthens 
us.  It  is  by  this  channel  that  the  Holy 
Spirit,  the  fountain  of  spiritual  life,  and 
the  earnest  of  future  glory,  is,  though 
not  necessarily  and  invariably,  yet  most 
generally  conveyed  to  man.  Thus  it  is 
specially  the  ordinance  of  God  for  our 
salvation. 

The  effects  of  the  Gospel  manifest  that 
it  is  indeed  the  power  of  God.  View 
Saul  breathing  out  threatenings  and 
slaughters  against  the  disciples  of  the 
Lord,  riding  to  Damascus  in  all  the  rage 
of  a  ciuel  persecutor.  He  hears  the 
voice  of  the  Gospel,  /  am  Jesus  whom 
thou  persecutestf  at  once  the  tempest  is 
stilled ;  the  lion  becomes  a  lamb ;  he  asks. 
What  wilt  thou  have  me  to  do?  View 
the  Jailer  at  Philippi,  after  Paul  and  Silas 
had  received  many  stripes,  cruelly  neg- 
lecting their  wounds,  thrusting  them  into 
the  inner  prison,  and  making  their  feet 
fast  in  the  stocks.  No  sooner  does  he 
hear  the  voice  of  the  Gospel,  than,  the 
same  hour  of  the  night,  he  takes  them, 
washes  their  stripes,  brings  them  into 
his  house,  sets  meat  before  them,  and  re- 
joices, believing,  with  all  his  house.  The 
personal  experience  of  every  Christian 
gives  him  individual  proof  of  the  same 
power.  Those  who  have  felt  their  immi- 
nent danger  tflrough  sin,  and  that  they 
have  been  on  the  very  brink  of  a  never- 
(  ending  ruin,  and  could  not  save  them- 
selves, will  readily  acknowledge  the  won- 
ders of  that  wisdom  and  power  which 
provided  a  way  of  escape.  Those  who 
were  once  covetous,  sensual,  proud,  earth- 
ly-minded, and  those  who  have  gone  still 
farther  in  iniquity,  and  were  perhaps 
once  drunkards,  swearers,  sabbath-break- 
ers, or  fornicators ;  such,  when  convert- 
ed, and  made  new  creatures  in  Christ  Je- 
sus, can,  from  their  own  experience, 
testify  that  the  Gospel  is  the  power  of 
God. 

And  wherever  such  a  change  is  effect- 
ed, there  is  salvation  begun — there  is  a 
blessed  token  and  pledge  of  future  glory. 
If,  Christian  reader,  you  are  trusting  only 
in  a  crucified  Saviour ;  if  you  see  the 


excellence  and  blessedness  of  his  Gospel; 
if  you  have  felt  its  efficacy  in  turning 
you  from  your  sins,  you  have  in  these 
things  cheering  and  delightful  evidences 
that  the  Gospel  has  been  to  you  an  ordi- 
nance for  your  salvation  ;  that  you  are 
among  the  saved  ;  that  you  were  chosen 
in  Christ ;  that  you  are  born  of  God, 
sanctified  by  his  Spirit,  upheld  by  his 
power,  and  that  you  shall  be  brought  to 
his  glory. 

And  who  can  fully  declare  the  value 
of  this  salvation.  Even  in  this  life,  to 
have  a  relief  from  the  guilt  and  burden 
of  sin  ;  to  have  sufficient  strength  afford- 
ed us  against  the  power  of  the  enemy ; 
to  have  the  spirit  of  adoption  and  the 
hope  of  glory,  may  well  gladden  the 
heart  in  the  midst  of  the  greatest  tempo- 
ral sorrows.  But  eternity,  though  it  will 
more  fully  discover  the  value  of  this  sal- 
vation, will  never  exhaust  it.  O  Chris- 
tian reader !  to  be  among  the  saved  at 
last ;  to  lie  in  Abraham's  bosom  ;  to  as- 
sociate ever  with  the  spirits  of  just  men 
made  perfect ;  to  be  free  from  all  sin, 
and  free  to  all  holiness ;  to  be  without  any 
curse,  pain,  or  sorrow  ;  and  to  be  so  filled 
with  every  blessing  as  to  have,  in  the 
expressive  language  of  Scripture,  fulness 
of  joy  ;  to  see  Jesus  and  ever  be  with 
him ;  to  behold  God  as  he  is,  and  know 
as  we  are  known  ;  boundless,  unuttera- 
ble, ever-enduring,  and  unalloyed  bliss : 
this  is  the  salvation  which  God  has  con- 
nected with  the  faithful  preaching  and 
due  reception  of  Christ's  word !  O  Chris- 
tian reader,  that  you  and  the  writer  may 
thus  be  blessed !  Is  it  not  a  delightful 
thought  that  there  are  those  now  living 
on  earth  who  shall  in  heavenly  glory 
sing  the  song,  "  unto  him  that  loved  us, 
and  washed  us  from  our  sins  in  his  own 
blood,  and  hath  made  us  kings  and  priests 
unto  God  and  his  Father,  to  him  be  glo- 
ry and  dominion  for  ever  and  ever !" 
Let  us,  above  all  things,  seek  to  be  num- 
bered with  them  ;  let  us  pray  with  Da- 
vid, "  Remember  me,  O  Lord,  with  the 
favour  that  thou  bearest  unto  thy  people." 

The  practical  improvement  of  this 
doctrine  is  obvious  and  important.  The 
effect  which  the  Gospel  has  upon  you, 
should  be  a  means  of  discovering  to  you 
your  own  character.    In  a  world  like 


948 


THE  CHRISTIAN  HEARER. 


this,  where  our/nvn  hearts  are  very  de- 
ceitful, where  Satan  strives  to  blind  us, 
and  all  around  is  calculated  to  mislead 
us,  it  is  of  the  greatest  moment  to  us,  to 
have  our  real  character  laid  open  and 
shown  to  us.  Now  we  have,  in  the  way 
in  which  we  view  the  Gospel,  a  test  and 
touchstone  of  divine  nature,  by  which 
we  may  ascertain  our  state — "  we  preach 
Christ  crucified  ;  unto  the  Jews  a  stum- 
bling-block, and  unto  the  Greeks  foolish- 
ness ;  but  unto  them  which  are  called, 
both  Jews  and  Greeks,  the  power  of 
God  and  the  wisdom  of  God."  Let  us 
then  enquire,  most  seriously  and  most 
anxiously,  as  a  matter  that  concerns  our 
eternal  welfare,  in  what  way  we  view 
the  Gospel :  if  it  be  a  stumbling-block, 
or  foolishness,  we  are  among  the  lost. 
If  we  receive  it,  on  the  other  hand,  as 
the  wisdom  of  God,  and  his  power  has 
been  manifested  towards  us  through  it  in 
changing  and  renewing  us,  this  may  give 
us  an  assured  hope  that  our  character  is 
that  of  a  real  disciple  of  Christ.  Let  us 
try  and  search  hereby  whose  we  are  and 
what  we  are. 

We  may  also  learn  not  to  judge  of  the 
Gospel  by  the  opinion  of  worldly  men. 
True  it  is  that  they  may  be  very  wise  in 
the  things  of  this  world ;  replenished 
with  literature,  genius,  and  talents;  acute, 
sensible,  and  shrewd  in  worldly  things  ; 
and  with  all  this  they  may  count  the 
Gospel  plan  of  salvation  foolishness.  But 
let  this  guard  us  against  so  great  a  snare; 
the  Bible  says  it  is  foolishness  to  them 
that  perish.  Will  you  abide  by  the  opin- 
ion of  those  who  shall  in  the  great  day 
of  judgment  be  condemned  of  God  and 
perish  for  ever  ?  O  no  !  you  can  have 
no  wish  to  follow  them  to  eternal  ruin. 
Let  this  consideration  break  the  snare 
which  the  false  judgment  of  man  may 
spread  around  you.  Who  would,  with 
an  intelligent  mind,  in  the  very  face  of 
Scripture,  despise  the  Gospel,  at  the  price 
of  eternal  ruin,  because  it  may  be  lightly 
thought  of  by  any  human  being  ?  Chris- 
tian reader !  the  more  the  wise  of  this 
world  despise,  ridicule  and  oppose  the 
Gospel,  the  dearer  let  it  be  to  your  heart, 
and  the  more  boldly  do  you  confess  it  be- 
fore men. 

Never  be  content  till  you  experience 


the  saving  power  of  the  Gospel.  As,  if 
you  slight  and  despise  the  Gospel,  you 
may  here  see  wiitten  as  with  a  sun  beam, 
your  imminent  danger,  and  discover  your 
final  doom  in  words  so  obvious  that  they 
cannot  be  mistaken  ;  so  you  ma)',  on  the 
other,  discover  the  appointed  method  of 
salvation.  Are  preaching,  hearing,  faith, 
prayer,  and  salvation,  graciously  linked 
together  as  means  and  result  j  Rom.  x, 
13 — 15.  as  God's  plan  for  bringing  his 
sons  to  glory  ?  value  then  the  words  of 
salvation ;  let  the  doctrine  of  the  cross 
be  very  precious  in  your  estimation. 
Meditate  on  these  things.  Is  hearing  the 
great  means  appointed  of  God  for  recov- 
ering our  souls  from  that  state  of  spirit- 
ual death  and  ruin,  that  alienation  and 
separation  from  God  in  which  we  are 
lying  by  nature,  and  restoring  us  to  life 
and  favour  and  communion  with  God? 
we  should  use  this  means  for  this  end. 
Are  you  unconverted?  come,  looking 
that  the  very  next  sermon  may  be  God's 
opportunity  for  your  conversion.  Are 
you  cold,  and  lukewarm  ?  attend  on  his 
preached  word  that  you  may  be  warmed 
and  enlivened.  Are  you  in  a  worldly 
state  of  mind  ?  go  to  hear,  that  your 
affections  may  be  set  on  heavenly  things. 
Are  you  strong  in  the  Lord  ?  still  go  for 
that  which  you  still  need,  the  increase  of 
faith,  hope,  and  love.  Expect  much  in 
the  way  of  God's  institution,  and  you 
shall  not  be  disappointed.  We  look  too 
much  at  the  circumstances,  and  too  little 
at  the  practical  end  of  the  ministry.  Let 
our  end  and  main  business  be  spiritual 
profit,  and  to  be  nourished  unto  eternal 
life.  Pi  ay  for  the  gift  of  the  Holy  Ghost, 
and  so  shall  the  preached  Gospel  become 
powerful  efficacious  to  produce  in  you 
faith,  and  final  salvation.  And,  lest  any 
should  be  too  much  discouraged  by  a 
fear  that  because  they  have  hitherto 
slighted  the  word,  they  are  already  lost, 
we  would  add  the  encouraging  remarks, 
that  often  where  the  word  has  been  little 
attended  to  at  first,  (as  at  Corinth,  Acts 
xviii.)  it  has  been  subsequently  gladly 
received.  Bishop  Jewell  says,  "  God 
knoweth  whom  he  will  bring  to  be  ol 
his  fold,  and  make  to  hear  his  voice,  f 
Many  times  he  blesseth  his  word  with 
great  increase  among  them,  which  a: 


THE  CHRISTIAN  READER.  219 


the  first  despise  it,  and  entreat  cruelly 
the  preachers  and  messengers  thereof." 
But  when  the  word  has  not  been  effica- 

H  cious,  take  care  that  you  do  not  blame 
God,  or  his  word,  or  his  ordinances,  but 
your  own  unbelief,  (Heb.  iv,  2.)  and  want 
of  upright  walking.    Micah  ii,  7. 

Let  us  be  grateful  to  God,  if  we  have 
found  the  Gospel  of  Christ  the  power  bf 
God  to  our  salvation.    O  how  should  our 
hearts  be  impressed  with  a  sense  of  his 
benefits  to  whom  we  owe  all,  and  who 

i  has  bought  us  at  the  price  of  the  blood 
of  his  dear  Son  !  how  should  we  value 
that  means  which  he  has  appointed  for 
conveying  his  blessings  !  Let  us  embrace 
it  more  simply  and  more  fully,  and  adorn 
it  more  fully. 


CHAPTER  IV. 

Hie  Presence  of  Christ  the  Glory  of 
Christian  Assemblies. 

It  was  a  remarkable  appeal  that  Solo- 
mon made  in  his  affecting  prayer  at  the 
dedication  of  the  temple — "  Will  God  in- 
deed dwell  on  the  earth  ?  Behold  !  the 
heaven  and  heaven  of  heavens  cannot 
contain  thee;  how  much  less  the  house 
that  I  have  builded  !"  1  Kings  viii,  27. 
This  was  an  instance  of  divine  conde- 
scension and  favour  that  could  not  be 
sufficiently  admired  and  celebrated.  The 
same  condescending  goodness  is  mani- 
fested in  Christian  assemblies.  To  them 
the  presence  of  the  Lord  God,  our  Sa- 
viour, is  promised,  and  we  may  ask  with 
admiration,  "  Does  he  who  is  the  Lord  of 
Glory,  the  Creator  of  all  things,  the  Re- 
deemer of  all  men,  still  dwell  on  the 
earth  !"  Behold,  "  all  power  is  given  unto 
him  in  heaven  and  earth  !"  will  he  then 
be  present  when  his  people  meet  togeth- 
er? He  will  be;  and  he  will  manifest 
himself  in  his  appointed  assemblies. 

When  he  gave  his  commission  to  his 
disciples  to  preach  the  Gospel,  he  at  the 
same  time  gave  them  the  encouraging 
assurance — u  Lo  I  am  with  you  always, 
to  the  end  of  the  world."  Wherever  his 
Gospel  is  preached,  and  his  servants  are 
gathered  together  to  hear  that  Gospel, 

32 


there  he  will  always  be  among  them, 
through  all  ages,  to  the  end  of  time, 
manifesting  his  presence,  and  pouring 
out  his  blessing.  Agreeing  with  this  assu- 
rance is  the  gracious  promise — "  Where 
two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them." 
It  is  a  merciful  part  of  this  last  promise 
that  the  object  is  not  specified  or  limited. 
It  is  graciously  left  open.  Like  many 
other  large  and  bountiful  promises  of  the 
word  of  God,  there  is  no  limitation  of 
any  specific  object.  Whether  it  be  for 
Prayer,  or  Hearing  the  Word,  or  for 
Baptism,  or  the  Lord's  Supper,  for  Chris- 
tian Intercourse,  Family  Worship,  or 
promoting  a  Charitable  Institution ;  what- 
ever be  the  particular  religious  purpose 
in  assembling  together,  only  let  the  meet- 
ing be  in  the  name  of  Jesus,  and  it  is  an 
assembly  to  which  he  vouchsafes  his 
presence. 

There  is  indeed  a  limitation  with  re- 
gard to  the  number  assembling ;  but  that 
very  limitation  only  heightens  the  divine 
mercy,  for  it  is  all  in  favour  of  his  peo- 
ple. The  lowest  possible  number  that 
can  form  a  company  is  that  which  our 
Lord  specifies  as  what  he  will  bless  with 
his  presence.  O  how  infinite  the  wis- 
dom, and  how  vast  the  kindness  of  giv- 
ing the  promise,  even  to  so  small  a  num- 
ber as  two  or  three,  and  not  excluding, 
but  rather  increasing  and  enlarging  the 
blessing  according  to  the  number  and 
piety  of  faithful  worshippers !  In  the 
primitive  ages  when  Christian^  were  vio- 
lently persecuted,  often  they  were  not 
able  to  meet  in  larger  companies  than 
two  or  three  ;  but  this  is  a  number  which 
is  easily  procured,  even  in  a  barren  and 
afflicted  state  of  the  Church.  Often  in- 
iquitous laws  have  been  passed  against 
Christians  meeting  together  ;  but  human 
laws  could  not  exclude  them  from  the 
benefit  of  this  promise. 

Nor  is  this  a  blessing  of  small  moment, 
as  we  shall  see  in  more  particularly  no- 
ticing what  is  the  peculiar  nature  of  the 
presence  of  Christ  in  such  assemblies. 

It  is  not  merely  a  presence  in  thought 
and  purpose,  in  wish  and  intention,  or 
by  virtue  of  authority,  like  the  Apostle 
who  told  the  Corinthians,  (1  Cor-  v,  4.) 
"  I  verily,  as  absent  in  body,  but  present 


250 


THE  CHRISTIAN  HEARER. 


in  spirit,  have  judged  already  as  though 
I  were  present."  The  Saviour  is  truly 
with  his  people,  and,  though  unseen, 
really  presides  over  them  :  "  Head  over 
all  things  to  the  Church,  which  is  his 
body." 

Neither  is  the  presence  of  Christ,  of 
which  we  are  speaking,  merely  that  om- 
nipresence by  which,  as  God,  he  is  in 
every  place.  This  is  indeed  included, 
and  thus  the  promise  becomes  a  very 
plain  testimony  to  the  divinity  of  Christ. 
For  as  there  are  thousands  and  tens  of 
thousands  of  meetings  of  his  people  in 
social,  and  family,  and  public  acts  of  re 
ligion  at  the  same  time,  and  in  different 
parts  of  the  world,  it  is  impossible  that 
he  could  be  in  the  midst  of  each,  who  is 
not  every  where  present,  "  God  over  all, 
blessed  forever."  It  is  observable,  also, 
that  when  our  Saviour  promised  to  be  in 
the  midst  of  his  people,  he  did  not  follow 
the  natural  and  obvious  mode  of  expression 
— there  I  will  be,  but — "there  lam;"  as  if 
to  denote  more  expressly  his  divine  nature ; 
just  as  he  told  the  Jews,  "before  Abra- 
ham was,  I  am."  Thus  he  assumed  that 
divine  title  by  which  God  made  himself 
known  to  the  Israelites — "  I  am  that  I 
am ;  and  he  said,  Thou  shalt  say  unto 
the  children  of  Israel,  I  AM  hath  sent 
me  unto  you. 

What  a  cheering  truth  is  this  of  the 
divine  character  and  glory  of  the  Lord 
Jesus  Christ !  Our  mild  and  beneficent, 
our  compassionate  and  gracious  Saviour, 
is  one  with  the  Father  ;  "  He  is  the  King 
of  Glory" — the  Lord  of  heaven  and  earth 
— the  Most  High  God — every  where 
present.  As  the  sun  shines  in  the  firma 
ment.  warming,  enlivening,  cherishing 
and  blessing  every  land  ;  so  Jesus  Christ 
is  the  "  Light  of  the  world."  He  is  con 
fined  to  no  country,  colour,  or  tongue 
He  shines,  too,  in  places  into  which  the 
rays  of  the  natural  sun  never  penetrate 
nor  can  any  thing  exclude  his  presence 
and  glory  from  the  hearts  of  his  people 

By  the  presence  of  Christ  promised  to 
Christian  Assemblies,  is  meant,  more 
than  that  general  presence  by  which  he 
is  with,  and  in,  every  part  of  the  world 
It  is  not  only  a  real  but  also  a  manifested 
and  a  beneficial  presence,  through  the 
power  of  his  Holy  Spirit. 


It  is  a  real  presence.  Though  our  Lord 
Christ  be  invisible  to  our  bodily  sight, 
still  he  is  truly  present ;  he  is  actually 
among  his  people,  though  they  see  him 
only  by  the  eye  of  faith :  the  expression, 
There  am  I  in  the  midst  of  them,"  suf- 
ficiently declares  this.  In  another  place 
he  also  thus  describes  the  same  truth. 
(Rev.  ii,  1.)  "  These  things  saith  he  that 
holdeth  the  seven  stars  in  his  right  hand, 
who  walketh  in  the  midst  of  the  seven 
golden  candlesticks."  How  solemn  and 
affecting,  how  reviving  and  delightful  is 


the  thought,  that  Jesus  Christ  walks  in 
the  midst  of  Christian  assemblies !  He, 
in  the  emphatic  language  of  Scripture, 
inhabits  the  praises  of  his  people.  His 
eye  observes  every  individual.  He  noti- 
ces every  mind,  and  discerns  every  heart. 
Unseen,  he  governs  the  whole  assembly. 

It  is  also  a  manifested  presence  ;  a 
presence  that  his  people  know  and  enjoy. 
He  assured  the  Apostles  that  he  would 
manifest  himself 'to  them.  Johnxiv,  21. 
When  his  people  are  assembled  together, 
he  meets  them ;  while  they  hear  his 
word,  credit  his  promises,  and  rely  on 
his  grace,  he  gives  them  his  Spirit,  he 
lifts  up  the  light  of  his  countenance  upon 
them,  and  fills  them  with  peace.  He 
that  has  experienced  this,  understands  it 
in  a  way  that  it  is  impossible  to  make 
equally  intelligible  to  a  mind  filled  with 
the  world,  and  vanity,  and  sin.  The 
Christian  knows  that  he  has  often  found 
the  presence  of  Christ  "  in  the  midst  of 
the  congregation :"  he  has  there  had 
realizing  views  of  his  Being,  his  near- 
ness, and  his  goodness,  and  has  enjoyed 
sensible  communion  with  him.  In  draw- 
ing "  nigh  to  God,"  he  has  found  the 
truth  of  the  promise — "  he  will  draw 
nigh  to  you."  James  iv,  8.  It  is  this  that 
fills  Christian  assemblies  with  a  cloud  of 
greater  glory  than  filled  the  house  of 
God  when  Solomon  dedicated  the  Tem- 
ple. Without  the  manifested  presence 
of  Christ,  public  preaching  is  but  a  cold 
and  heartless  service.  One  reason  why 
assembling  together  to  hear  the  word  of 
Christ  is  so  dull  and  tedious  to  most  is, 
they  think  not  of,  and  desire  not,  and 
expect  not,  the  presence  of  the  great 
King,  and  they  therefore  experience  not 
its  true  blessedness.    The  greatest  mul- 


THE  CHRISTIAN  HEARER. 


251 


titude  of  worshippers,  and  the  most 
splendid  edifice,  and  the  sweetest  melo- 
dies, are  mean  and  wretched,  empty  and 
unsatisfying,  to  the  Christian's  mind,  if 
Christ  be  not  there.  The  most  humble 
and  the  very  poorest  assembly  of  real 
Christians,  wherever  they  meet,  has  a 
glory  that  far  excels  any  mere  grandeur 
of  edifice,  largeness  of  company,  splen- 
dour of  rank,  and  external  pomp  of 
worship.  This  is  the  view  with  which 
the  servants  of  God  have  from  the  be- 
ginning associated  together.  This  pres- 
ence it  was  that  David  so  earnestly  de- 
sired— "  O  God,  thou  art  my  God  ;  early 
will  I  seek  thee :  my  soul  thirsteth  for 
thee,  my  flesh  longeth  for  thee,  in  a  dry 
and  thirsty  land  where  no  water  is ;  to 
see  thy  ^ower  and  thy  glory  so  as  I  have 
seen  thee  in  the  sanctuary."  Ps.  xliii, 
1,2.  If  the  writer  may  judge  of  others 
from  himself,  he  would  say,  the  faith  of 
Christians  is  far  too  low  on  this  subject, 
and  that  therefore  we  experience  far  less 
of  this  blessing  than  we  otherwise  should. 
O  did  Christians  really  feel  and  enjoy 
the  presence  of  Christ  while  hearing  his 
word,  how  would  his  house  be  crowded 
and  overflow  with  devout,  and  teachable, 
and  humble  worshippers  !  The  dignity 
and  honour,  the  joy  and  happiness,  of 
meeting  so  glorious  a  Being,  would  be  a 
sufficient  motive  to  make  us  constantly 
frequent  the  place  where  we  could  find 
him.  Christian  reader  I  fix  your  heart 
on  this  blessing  when  you  assemble  with 
your  fellow  Christians  to  hear  the  word 
of  Christ.  It  has  been  well  observed, 
that  "  the  heart  of  a  Christian  affected 
with  the  love  of  Christ,  is  like  a  needle 
touched  with  the  loadstone,  ever  tending 
to  one  point.  It  can  no  longer  be  quiet, 
no  longer  satisfied,  at  a  distance  from 
him.  It  is  put  into  a  continual  motion 
towards  Him.  The  motion  is  indeed 
weak  and  tremulous.  Panting,  breath- 
ing, and  sighing  after  him  in  prayer  and 
meditation  are  the  life  of  it.  But  it  leads 
us  to  leave  all  for  him,  and  is  continually 
pressing  to  him  as  its  only  centre  and 
rest  in  this  world." 

Ho  frcls  a  love  by  love  inspir'd, 
Rrturninc-  whence  it  came  ; 

That  ran  surrender  all  for  one 
Who  left  so  much  for  him. 


Need  we  add  farther,  that  this  is  a 
most  beneficial  presence  1  Our  Lord  in 
promising  to  be  with  his  people,  mani- 
festly designed  to  encourage  and  comfort 
them  with  the  assurance  of  an  important 
benefit.  So  the  Lord  promised  Israel, 
"  In  all  places  where  I  record  my  name, 
I  will  come  unto  thee,  and  will  bless 
thee."  Exod.  xx,  24.  Indeed  as  it  re- 
gards careless,  worldly,  and  perverse  at- 
tendants on  his  word,  who  wilfully  reject 
his  truth,  his  being  among  his  people 
brings  no  blessing  to  them.  They  should 
lather  consider  that  he  hath  "his  eyes 
like  unto  a  flame  of  fire :"  (Rev.  ii,  18.) 
he  searches  their  hearts,  and  they,  con- 
tinuing to  reject  him,  shall  ultimately 
fall  under  his  just  and  tremendous  dis- 
pleasure. But  to  his  humble  followers, 
mourning  for  sin,  depressed  by  their 
guilt,  desiring  to  trust  in  him,  and  long- 
ing to  serve  him,  his  presence  is  preg- 
nant with  the  richest  blessings.  When 
he  says,  /  am  there,  it  is  as  if  he  said, 
The  very  fountain  head  of  all  truth  and 
wisdom,  all  power  and  holiness,  all  mer- 
cy and  loving-kindness  is  there.  Where 
Christ  is,  there  is  the  full  and  inexhaust- 
able,  and  overflowing  spring  of  all  spirit- 
ual blessing,  all  present  and  eternal 'good 
and  happiness.  Where  Christ  is,  there 
is  the  propitiation  for  our  sins,  there  is 
the  throne  of  grace,  there  is  God  our 
portion,  and  our  happiness  for  ever. 

Look  at  the  relations  which  he  sustains 
toward  us.  lie  is  our  prophet.  The 
minister  teaches,  but  Christ  only  brings 
what  is  taught  home  with  power  to  the 
heart.  Christ  alone  makes  it  efficacious. 
In  vain  the  words  sound  in  our  ears,  if 
the  Divine  Prophet  of  the  Church  do  not 
apply  them  to  the  heart,  and  by  the  gra- 
cious influences  of  his  Spirit  enable  us 
to  hear  and  understand,  receive  and  obey 
them  :  but  Jesus  Christ  is  with  his  peo- 
ple, ready  to  teach  them.  He  is  our 
Priett,  The  minister  is  but  an  ambassa- 
dor :  his  object  is  to  direct  you  to  go  to 
the  great  Mediator,  the  Lord  Christ; 
only  that  blessed  High  Priest  "bears  the 
iniquity  of  our  holy  things,"  atones  for 
our  guilt,  and  intercedes  in  our  behalf. 
How  little  do  we  think  of  this  gracious 
office,  though  the*  gi eater  part  of  a  long 
epistle,  (that  to  the  Hebrews,)  dwells  so 


252 


THE  CHRISTIAN  HEARER. 


much  upon  it !  Hence  it  is  we  are  so 
little  benefited,  and  have  so  little  enjoy- 
ment while  in  the  house  of  God.  Our 
minds  are  more  on  the  minister  than  the 
master ;  and  we  lose  sight  of  the  merci- 
ful and  faithful  "  High  Priest  of  our  pro- 
fession." While  the  minister  is  preach- 
ing, let  your  heart  be  led  to  Jesus,  as  the 
only  channel  by  which  spiritual  blessings 
are  to  come.  He  is  our  King,  the  King 
of  the  whole  earth,  that  King  who  alone 
can  change  the  mind,  renew  the  soul, 
subdue  Satan,  and  give  spiritual  strength 
to  the  souls  of  men.  He  will,  he  must 
reign  till  he  has  put  all  enemies  under 
his  feet.  Fear  not,  then,  to  follow  his 
directions  ;  fear  not ;  for  in  serving  him 
you  will  be  safe  and  protected  from  eve- 
ry foe ;  doubt  not  his  power  and  suffi- 
ciency to  fulfil  all  that  his  ministers,  in 
his  name,  promise  to  his  obedient  sub- 
jects. 

It  is  especially  by  his  spirit  that  Christ 
manifests  his  presence.  When  he  com 
forted  his  disciples  with  the  assurance,  . 
will  come  to  you,  he  explained  his  mean- 
ing, by  showing  that  the  Father  would 
send  the  Comforter,  which  is  the  Holy 
Ghost,  in  his  name,  who  would  come  and 
abide  with  them  for  ever.  See  John  xiv, 
16,  18,  26.  The  ordinances  of  the  Gos 
pel  are  peculiarly  the  institutions  of  Christ 
ordained  by  himself  as  a  mean  and  pledge 
of  enjoying  his  presence,  grace,  and  love 
We  may  say  of  them,  My  beloved  is  gone 
down  into  his  garden,  to  the  beds  of  spices, 
to  feed  in  the  gardens,  and  to  gather  lit 
ies.  Sol.  Song,  vi,  2.  There  we  receive 
the  communications  of  his  Spirit;  (Gal 
iii,  2,)  and  to  them  we  should  go,  having 
Christ  dwelling  in  our  hearts  by  faith, 
and  expecting  to  enjoy  communion  with 
him  in  the  larger  and  fuller  gift  of  his 
Holy  Spirit.  How  blessed  would  the 
Church  be  if  every  believer  brought 
Christ  with  him,  and  could,  in  the  ardent 
language  of  faith  and  experience,  say, 
"  I  found  Him  whom  my  soul  loveth  :  I 
held  him,  and  would  not  let  him  go,  till 
I  had  brought  him  into  my  mother's 
house.  Sol.  Song,  iii,  4.  The  Spouse 
was  not  content  till  she  had  brought  him 
into  the  Church. 

Christ,  then,  in  all  his  fulness  and  bles- 
sedness, with  all  his  unsearchable  riches, 


is  to  be  found  on  earth,  is  to  be  found 
among  his  people.  "In  Judah  is  God 
known  ;  his  name  is  great  in  Israel.  In 
Salem  also  is  his  tabernacle,  and  his 
dwelling  place  in  Zion."  Ps.  lxxvi,  1,  2. 
What  a  motive  is  here  to  assemble  to- 
gether !  Be  assured,  the  beauty,  the  glo- 
ry, and  the  benefit  of  all  Christian  as- 
semblies is  closely  connected  with  real- 
izing views  of  the  direct  presence  and 
blessing  of  our  Lord  and  Saviour. 

Do  you  inquire,  how  may  I  enjoy  this 
blessing  ?  O  that  we  really  believed  that 
it  could  be  obtained,  and  were  earnestly 
desiring  it !  Bishop  Beveridge  says,  "  If 
our  blessed  Saviour  were  now  upon  earth, 
what  flocking  would  there  be  from  all 
parts  to  see  him ;  and  if  he  was  but  in  any 
part  of  this  kingdom,  how  remote  soever, 
which  of  us  but  would  strive  to  go  to 
him  ?  What  haste  should  we  make,  what 
pains  should  we  take,  to  get  as  near  to 
him  as  we  could,  that  we  might  not  only 
see  him,  but  enjoy  his  company  and 
hear  some  of  his  divine  discourses  from 
his  own  mouth !  with  what  profound 
reverence  should  we  approach  unto  his 
presence !  How  attentively  should  we 
hearken  to  every  word  that  came  from 
him  !  How  glad  should  we  be  to  see  him 
smiling  upon  us,  and  owning  us  for  his 
servants  and  disciples  !  And  when  we 
had  been  a  while  in  his  company,  how 
loth  should  we  be  to  leave  him  !  How  apt 
should  we  be  to  cry  out,  as  St.  Peter  did 
at  the  transfiguration,  Lord,  it  is  good 
for  us  to  be  here  t  There  is  a  way 
whereby  we  may  meet  with  our  blessed 
Saviour  every  day  in  the  year,  and  en- 
joy his  presence  as  effectually,  to  all  in- 
tents and  purposes,  as  if  he  now  dwelt 
among  us,  as  he  did  once  among  the 
Jews,  in  our  own  nature."  We  have  his 
own  blessed  assurance  that  he  is  with  his 
disciples  whenever  they  meet  in  his  name. 

Make  it  then  your  great  aim  and  de- 
sire to  meet  in  the  name  of  Christ.  Do 
not  come  to  hear  because  it  is  expected 
of  you,  or  you  wish  for  something  to 
talk  about,  or  you  want  to  be  amused  or 
excited,  or  desire  to  say  you  have  heard 
such  a  preacher  ;  but  meet  in  the  name 
of  Christ.  In  order  to  do  this,  go  to 
hear  as  his  disciples,  as  those  who  belong 
to  him  and  desire  to  be  taught  by  him. 


THE  CHRISTIAN  HEARER. 


253 


Go,  in  dependence  on  his  promises  : 
there  are  many  great  and  precious  prom- 
ises given  to  those  that  hear.  Let  Da- 
vid's feelings  then  be  yours,  with  refer- 
ence to  those  promises — "  Unto  thee  lift 
I  up  mine  eyes,  O  thou  that  dwellest  in 
the  heavens.  Behold,  as  the  eyes  of  ser- 
vants look  unto  the  hand  of  their  mas- 
ters, and  as  the  eye  of  a  maiden  unto  the 
hand  of  her  mistress,  so  our  eyes  wait 
upon  the  Lord  our  God,  until  he  have 
mercy  upon  us."  Ps.  cxxxiii,  1,  2.  Go, 
in  obedience  to  his  authority.  He  says 
seven  times  to  the  churches  in  Asia,  "  He 
that  hath  an  ear  to  hear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches." 
Let  the  will,  and  precept,  and  direction 
of  Christ  be  your  main  reason  for  hear- 
ing ;  and  finally  go  with  a  steadfast  eye 
to  him  as  your  Mediator.  In  order  truly 
to  meet  in  the  name  of  Christ,  we  must 
trust  in  him  as  our  only  Saviour,  aspire 
after  the  blessings  of  his  salvation,  rely 
on  his  atonement,  come  to  God  through 
him,  submit  to  his  word,  and  yield  our- 
selves to  the  influences  of  his  good  Spirit. 

It  is  not  therefore  the  multitude,  but 
the  faith  and  piety  of  those  that  assem- 
ble together,  that  ensures  the  presence  of 
Christ.  The  Roman  Catholics  would 
gladly,  under  the  name  of  the  Church, 
and  from  such  a  promise,  maintain  the 
infallibility  of  their  particular  Church, 
or  of  general  councils ;  but  wherever 
particular  Churches  seek  their  own  glo- 
ry, or  Councils  have  been  held  otherwise 
than  out  of  regard  to  the  glory  of  Christ, 
as  they  had  no  shadow  of  claim  to  in- 
herit this  promise,  so  they  have  greatly 
erred  from  his  truth. 

This  peculiar  privilege  may  be  im- 
proved by  an  important  and  individual 
application  to  every  reader.  Have  you 
never  been  able  to  say,  while  in  Chris- 
tian assemblies,  Truly  our  fellowship  is 
wilh  the  Father,  and  with  his  Son  Jesus 
Christ  ?  then  you  have  never  seen  their 
true  blessedness.  Probably  you  have 
never  once  thought  of  Christ.  If  you 
have  had  no  view  to  his  presence,  you 
cannot  be  surprised  that  you  have  not 
enjoyed  it.  Here,  as  in  other  tilings,  he 
that  teeketh  jindeth.  O  that  you  went 
to  hear  his  ministers  with  the  same  de- 
sires which  those  Greeks,  who  came  up 


to  worship  at  the  Feast,  felt,  when  they 
said  to  Philip,  Stir,  we  would  see  Jesus  I 
Look  only  to  our  Lord  Jesus  Christ  as 
the  only  righteous  advocate  and  preva- 
lent intercessor  for  every  good.  When 
your  hearts  are  raised  to  fellowship  with 
him  in  his  ordinances,  you  will  expe- 
rience a  new  life,  and  joy,  and  power,  in 
the  ministration  of  his  word. 

0  Christians  !  let  us  never  be  content 
with  the  outward  ordinance,  without  real 
communion  with  Christ  in  it :  and  should 
we  not  yet  have  obtained  this,  at  least 
may  we  feel  a  hungering  and  thirsting 
after  it,  and  diligently  seek  it  till  we 
find  it. 


CHAPTER  V. 

The  Holy  Spirit,  received  in  hearing7 
the  only  Source  of  genuine  Profit. 

There  are  those  who  attend  public 
worship  and  hear  in  the  course  of  years, 
hundreds,  perhaps  thousands,  of  faithful 
sermons,  and  yet  manifestly  by  their  gen- 
eral spirit  and  conduct,  remain  uncon- 
verted and  worldly.  There  are  others 
who  in  the  main  derive  good  from  their 
attendance,  and  yet  cannot  with  truth  be 
said  to  obtain  edification,  in  any  degree 
in  proportion  to  the  vast  opportunities  of 
religious  instruction  which  they  receive. 
And  there  are,  again,  those  evidently  fed, 
and  nourished,  and  blessed  by  the  ser- 
mons which  they  hear,  and  steadily 
growing  in  grace  a nd  m  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ. 

How  is  this  to  be  accounted  for  7  and 
whence  docs  this  variety  proceed  .2  It  is 
not  owing  merely  to  a  difference  in  the 
ministry.  You  may  observe  all  this  un- 
der the  same  minister,  and  in  the  same 
congregation.  It  is  not  owing  to  a  differ- 
ence in  natural  character,  for  it  is  observ- 
able in  persons  of  the  same  natural  dis- 
position ;  nay,  we  sometimes  see  that 
those  characters  whom  we  should  be 
ready  to  think  most  favourably  affected 
towards  the  truth,  are  those  on  whom  it 
makes  the  least  impression;  and  those 
whom  we  should  think  mo^t  likely  to  re- 


254 


THE  CHRISTIAN  HEARER. 


ceive  it  gladly,  and  improve  it  largely, 
are  the  very  persons  who  reject  it. 

The  Bible  explains  the  cause  of  this 
apparent  anomaly.  All,  by  nature,  are 
averse  to  divine  truth,  and  would  reject 
it ;  and  various  motives,  besides  love  of 
the  truth,  may  produce  an  outward  at- 
tendance on  the  ministry.  Man's  own 
good  disposition  makes  not  the  difference. 
Neither  is  the  wisdom  of  the  minister 
that  which  produces  the  change.  The 
whole  difference  is  from  divine  grace. 
This  is  so  obvious,  and  so  admitted  by 
real  Christians,  that  while  the  Apostle 
asks  the  question,  he  thinks  it  needless 
to  give  the  answer — "  Who  maketh  thee 
to  differ  from  another?  and  what  hast 
thou  that  thou  didst  not  receive  ?"  1  Cor. 
iv,  7.  But  we  are  far  too  apt  to  lose 
sight  of  this,  and  to  forget  who  alone 
gives  the  blessing.  We  depend  on  the 
minister,  or  on  our  own  fancied  powers 
of  improvement :  and  if  the  writer  may 
judge  others  by  himself,  this  is  far  too 
much  the  case  even  with  those  who  ad- 
mit the  doctrine  of  divine  grace.  He 
would  ask  himself,  and  ask  others  the 
question,  are  we  living  under  the  full  in- 
fluence of  this  doctrine — do  we  constant- 
ly, in  practice,  as  well  as  professedly, 
seek  the  grace  of  God,  so  as  not  only  to 
know  experimentally  its  necessity,  but 
to  feel  also  its  blessedness  ? 

The  whole  subject  may  be  practically 
brought  before  us  under  the  assertion  of 
the  Apostle,  "  Neither  is  he  that  planteth 
any  thing,  neither  he  that  watereth; 
but  God,  that  giveth  the  increase."  This 
assertion  was  not  made  by  a  novice  in 
religion,  but  by  one  who  had  deep  knowl- 
edge and  experience ;  it  was  not  made 
by  a  wild  enthusiast,  but  by  a  holy,  so- 
ber, and  practical  teacher;  it  was  not 
made  by  an  unsuccessful  minister,  but 
by  one  more  blessed  with  success,  than 
any  other  human  instructor  has  ever  been; 
it  was  nut  assorted  merely  as  the  convic- 
tion of  human  wisdom,  but  as  the  di- 
vinely inspired  dictate  of  the  Holy 
Ghost. 

The  figure  is  very  expressive.  The 
allusion  is  to  the  husbandman,  or  gar- 
dener, putting  plants  into  the  ground, 
and  cultivating  them.  They  do  not  grow 
by  virtue  of  any  power  derived  from  the 


gardener.  u  God  gave  to  the  plant  its 
life  and  nature  by  which  it  shoots  up, 
buds,  and  brings  forth  fruit.  God  makes 
his  sun  to  shine,  and  his  rain  to  descend 
upon  it,  and  so  it  becomes  vigorous  and 
fruitful."  So  in  spiritual  agriculture  :  it 
is  not  any  ability  in  man  that  communi- 
cates the  power  of  growing,  nor  is  it 
merely  any  native  vigour- that  causes  the 
fruitfulness  ;  but  the  blessing  of  God  in 
the  use  of  appointed  means.  Our  souls 
flourish  and  are  fruitful  as  they  are  cher- 
ished by  the  beams  of  the  Sun  of  Right- 
eousness, and  partake  of  the  refreshing 
showers  of  divine  grace. 

Human  agents  cannot  of  themselves 
convert  the  sold.  Look  at  our  state  by 
nature,  as  described  in  the  Holy  Scrip- 
tures, dead  in  trespasses  and  sins.  What 
can  the  dead  do  of  themselves?  What 
human  being  can  give  life  to  the  dead  ? 
We  are  described  as  in  ourselves,  blind 
and  in  darkness. — Who  can  open  the 
eyes  of  those  that  are  born  blind  ?  Our 
hearts  are  said  to  be  hard  and  stony — 
what  human  power  can  make  them  soft 
and  tender  ?  It  is  evident  from  the  scrip- 
tural account  of  our  natural  state,  that 
we  can  neither  convert  our  own  hearts, 
nor  those  of  others.* 


*  The  author  is  not  ignorant  of  the  great  dif- 
ficulties that  attend  the  subject  of  the  existence 
of  moral  evil,  and  man's  sin  and  inability,  as 
consistent  with  God's  wisdom  and  benevolence, 
and  of  the  way  in  which  it  has  exercised  the 
highest  human  intellect,  and  the  ablest  Chris- 
tian writers ;  but  he  rests  in  the  plain  words  of 
Scripture.  Those  who  have  hastily  made  up 
their  minds,  without  due  consideration,  and  are 
positive  in  their  own  views  of  this  subject, 
would  do  well  to  see  how  much  may  be  said  on 
all  sides,  and  how  nearly  real  Christians  agree, 
by  reading  such  a  work  as  Baxter's  "  Catholic 
Theology;"  or  if  that  be  too  voluminous,  the 
abstract  of  it  in  "  Bates'  Observations  on  Impor- 
tant Points  in  Divinity."  Dean  Milner  on  the 
Liberty  of  the  Will,  Edwards  on  the  Will,  and 
Scott's  Synod  of  Dort,  are  instructive  works  in 
the  same  reference.  The  real  solution  of  the 
difficulty  seems  above  our  comprehension ;  and, 
was  it  not  intended  to  be  so  for  the  exercise  and 
proof  of  our  faith,  and  submission  to  God  ?  Let 
us  repose  with  unshaken  faith  and  perfect  com- 
fort in  the  divine  wisdom  .and  love,  righteous- 
ness and  perfection.  Satan  has,  by  the  un- 
bridled speculations  of  men  trusting  in  their 
own  wisdom,  even  where  their  object  might  be 
good,  gained  an  immense  advantage  to  divide 
and  distract  the  Church,  and  to  bring  in  sepa- 
rations, and  distance,  and  hatred,  among  those 


THE  CHRISTIAN  HEARER. 


255 


There  is  one  plain  and  obvious  pas- 
sage on  this  point  that  cannot  be  mista- 
ken. St.  John,  describing  the  true  spring 
of  regeneration,  and  our  adoption  into 
the  family  of  God,  says  of  the  sons  of 
God,  (John  i,  13,)  they  were  not  born 
of  blood,  not  by  natural  descent  or  earth- 
ly power,  nor  of  the  will  of  the  flesh,  not 
by  their  own,  or  any  other  innate  good 
disposition,  or  desire,  nor  of  the  will  of 
man,  nor  by  the  power  of  understanding 
and  reason,  or  any  persuasion,  influence, 
desire,  or  efforts  of  their  fellow-creatures 
— these  are  not  the  first  causes  and  true 
springs  of  this  great  change :  but  they 
were  born  of  God  ;  of  him  alone,  as  go- 
ing before,  providing  and  prospering  all 
other  means,  and  to  whom  alone  must  be 
ascribed  all  the  praise  and  glory. 

All  ages  confirm  this.     Look  at  the 
period  before  the  coming  of  Christ !  See 
how  often  the  ministry  of  Moses,  not 
withstanding  all  the  splendid  miracles 
with  which  it  was  sanctioned  and  attest 
ed,  failed  of  success  among  the  Israel 
ites !   What  was  the  reason  ?   It  is  de 
clared,  (Deut.  xxix,  4,)  "  The  Lord  hath 
not  given  you  an  heart  to  perceive,  and 
eyes  to  see,  and  ears  to  hear,  unto  this 
day."  Look  at  the  ministry  of  Samuel,  Eli 
jah,  Isaiah,  Jeremiah,  and  others  !  There 
you  see  various  gifts  and  talents,  men 


who  should  love  as  brethren.  The  author  is 
fully  satisfied,  that  in  the  warmth  of  controversy, 
and  in  the  desire  to  guard  against  opposing-  er- 
rors, many  writers  of  real  piety  and  great  tal- 
ents have  used  far  too  strong  language,  and 
Christian  love  (the  more  excellent  way)  lias  been 
f  jrsaken,  and  a  mere  war  of  words,  has  unhap- 
pily resulted.  All  irreverence  towards  God,  or 
so  speaking  as  if  the  creature  could  find  out  the 
great  Creator  to  perfection ;  any  thing  that 
would  give  the  praise  of  man's  salvation  to  him- 
self, and  not  to  God  in  Christ,  the  light,  joy,  and 
hope  of  the  world  ;  or  on  the  other  hand,  any 
thing  that  would  weaken  moral  obligation;  and 
any  thing  that  casts  the  fault  of  man's  sin  and 
ruin  on  God,  (the  very  essence  of  the  refine- 
ments of  Heathenism)  should  be  most  carefully 
avoided.  And  after  all  the  researches  of  men  of 
the  acutest  minds,  we  are  compelled  to  come 
back  and  rest  in  the  Bimple  and  plain  declara 
tionsof  God's  word.  On  these  subjects,  it  is 
especially  important  not  to  be  wise  above  what 
i«  written.  1  Cor.  vi,  6.  The  wisest  know  no 
more  than  is  in  the  Scriptures  revealed  to  the 
poor  and  unlearned.  If  any  man  speak,  let  him 
apeak  as  the  oracles  of  God.  Sec  the  Rev.  John 
Scott's  valuable  Sermon  on  this  text. 


of  firm  integrity,  of  unshaken  boldness,  of 
the  sublimest  genius,  and  of  the  tenderest 
affections,  labouring  with  comparatively 
little  effect.    The  reason  we  find,  John 
xii,  39,  40.    "  Therefore  they  could  not 
believe,  because  that  Isaiah  said,  He  hath 
blinded  their  eyes,  and  hardened  their 
hearts,  that  they  should  not  see  with 
their  eyes,  nor  understand  with  their 
heart,  and  be  converted,  and  I  should 
heal  them."     Look  even  at  the  ministry 
of  our  Lord  himself !  His  character  M  as 
perfect ;   his  doctrine,  altogether  wise, 
and  pure,  and  exactly  adapted  to  his 
hearers  ;   yet  it  pleased  him  in  his  own 
ministry  to  let  us  have  an  illustrious 
proof  of  the  truth  which  we  are  estab- 
lishing ;  and  even  could  he  say,  "  Who 
hath  believed  our  report  ?  and  to  whom 
is  the  arm  of  the  Lord  revealed  V1  The 
labours   of  the  Apostles,  accompanied 
with   the   promised  and    full  effusion 
of    the    Holy     Spirit,   were  largely 
blessed ;  but  in  some  instances  that  was 
withheld,  and  then  even  their  sermons 
seemed  only  to  harden  and  enrage  those 
to  whom  they  were  addressed.  These 
things  may  show  us  the  insufficiency  of 
human  agency  without  the  grace  of  God. 

Human  agents  cannot  of  themselves 
edify  those  who  are  converted,  or  carry 
on  the  work  of  divine  grace.  Men  still 
retain,  when  converted,  a  carnal  nature  ; 
and  though  that  be  mortified,  and  brought 
under  by  a  divine  counteracting  power, 
yet  there  are  strong  remains  of  it,  and  it 
is  still  enmity  against  God ;  and  fresh 
supplies  of  the  Spirit  of  Jest/s  Christ, 
(Phil,  i,  19,)  day  by  day,  can  alone  ena- 
ble us  to  vanquish  and  overcome  our  cor- 
ruption. Without  me,  says  the  only 
wise  Lord,  whatever  man  may  say,  with- 
out  me,  ye  can  do  nofhinir.  The  Apos- 
tle excludes  botli  minister  and  people 
from  all  share  in  imparting  or  procuring 
spiritual  good.  We  are  not  sufficient, 
says  the  Holy  Paul,  to  think  any  thing 
ax  of  oiwselves — Neither  is  he  that  wa- 
tereth  any  thing. 

Success  in  hearing,  and  growth  in 
grace,  do  not  primarily  depend  on  the 
ministry.  Who  more  able,  or  wise,  or 
holy,  than  Paul  1  who  more  eloquent  or 
mighty  in  the  Scriptures,  than  Apollos? 
But  Paul  plants,  and  Apollos  waters  in 


S5G 


THE  CHRISTIAN  HEARER. 


vain,  except  as  God  giveth  the  increase. 
1  Cor.  iii,  4 — 7.  In  the  largest  success 
which  the  Gospel  ever  had,  preached  by 
the  Apostles  or  any  others,  though  mul- 
titudes received  the  Gospel,  we  never  find 
that  all  who  heard,  believed  and  were 
converted. 

These  and  other  similar  passages  re- 
specting divine  teaching,  cannot  be  re- 
ferred merely  (as  Socinians  endeavour  to 
do)  to  an  outward  revelation.  This  will 
be  evident,  not  only  from  what  has  al- 
ready been  mentioned,  but  also  from  the 
prayers  for  those,  and  the  prayers  of 
those,  in  possession  of  the  Holy  Scrip- 
tures. The  prayer  of  the  Apostle  for 
the  Ephesians,  (ch.  i,  and  iii,)  clearly 
shows  that  more  is  needed  than  the  out- 
ward Revelation  which  they  at  that  time 
had.  As  it  has  been  remarked,  "  If  God 
gave  spiritual  knowledge  no  other  way 
than  by  his  providence,  affording  out- 
ward means,  men  ought  not  to  pray  for 
light  from  God  after  once  they  get  the 
Gospel ;  for  the  prayer  in  that  case 
would  be  for  new  revelations  of  truths 
not  contained  in  the  word  of  God,  the 
scope  of  which  is  enthusiasm  and  delu- 
sion." Prayers  in  the  Scriptures  for  di- 
vine teaching,  by  men  already  possess- 
ing the  Scriptures,  and  the  promises  of 
guidance  and  teaching  to  particular  char- 
acters, (Ps.  xxv,  9;  Prov.  iii,  6,)  the 
mere  outward  Scripture  being  possessed 
by  all  men  of  every  character,  show 
the  same  need  of  inward  divine  teaching. 
True  it  is,  the  outward  revelation  is  full 
of  light  and  truth  :  true  it  is  we  have 
natural  understanding  and  capacity  to 
comprehend  what  it  reveals.  It  is  not. 
from  any  defect  in  the  Bible,  or  in  our 
natural  powers,  that  we  insist  on  the  ne- 
cessity of  having  the  Holy  Spirit ;  but 
it  is  because  of  our  evil  heart  of  unbelief. 

The  learning,  ancfhuman  qualifications 
of  the  hearer,  are  not  the  true  spring  of 
improvement.  The  Apostle  says,  (1 
Cor.  i,  26,)  "  Not  many  wise  men  after 
the  flesh,  not  many  mighty,  not  many 
noble,  are  called ;  but  God  hath  chosen 
the  foolish  things  of  the  world  to  con- 
found the  wise."  Nor  does  a  growing 
improvement  of  the  word  depend  on 
man's  natural  goodness,  nor  on  any  nat- 
ural power  or  effort  in  man  :  "  it  is  not 


of  him  that  willeth,  nor  of  him  that  run- 
neth ;  but  of  God  that  showeth  mercy." 
Well  it  is  that  it  does  not  depend  on  us  ; 
every  experienced  Christian  heartily  con- 
curs in  the  sentiment  of  the  Apostle,  "  In 
me,  that  is,  in  my  flesh,  dwelleth  no 
good  thing."  We  have  no  naturally 
holy  dispositions,  inducing  us  to  love 
divine  truth,  and  embrace  it,  and  duly 
improve  it.  Those  dispositions  by  which 
we  do  so,  come  from  the  special  grace 
and  mercy  of  God.  How  humbling  is 
this  doctrine  ;  and  yet  it  is  the  very 
ground-work  of  all  true  faith,  repent- 
ance, humility,  hope,  love,  and  happiness  ! 

If  it  be  objected  against  such  a  state- 
ment, that  its  tendency  is  to  produce  in- 
dolence and  despondency — that  it  leads 
to  a  disregard  and  neglect  of  human  in- 
struments and  efforts — we  reply,  By  no 
means.  And  the  very  figure  by  which  the 
Holy  Scripture  illustrates  the  doctrine, 
furnishes  a  sufficient  answer  to  such  an 
objection.  Shall  the  husbandman  never 
plough,  nor  harrow,  nor  sow,  because  he 
cannot  make  the  seed  shoot,  and  grow, 
and  spring  up,  nor  command  the  sun  to 
shine,  nor  cause  the  rain  to  descend  ? 
Shall  the  gardener  never  plant,  because 
he  cannot  make  his  plant  take  root  and 
flourish,  and  bear  fruit,  without  the  heav- 
enly influence  ?  He  uses  the  means,  and 
God  gives  the  blessing.  Let  us  do  the 
same  thing,  and  we  shall  as  surely  re- 
receive  a  blessing.  It  has  been  well  ob- 
served, "  The  seaman  knows  that  he  can- 
not sail  without  wind,  and  the  wind  is 
not  in  his  power,  nor  in  the  power  of 
any  creature  ;  yet  though  it  is  not  in  his 
power  to  command  a  favourable  gale 
when  he  pleases,  he  does  not  therefore 
neglect  every  thing  concerning  his  ship  ; 
he  fits  it  out,  and  makes  preparation,  till 
that  wind,  which  depends  upon  the  power 
of  the  Creator,  come."  "  Faith  comes 
by  hearing;"  that  is  the  divinely-appoint- 
ed method  for  conversion  and  growth  in 
grace.  Where  preaching  is  neglected 
and  despised,  there  religion  does  not 
flourish.  WThere  Christ  is  proclaimed 
to  attentive  hearers,  there,  invaiiably,  a 
blessing  follows.  "  The  word  does  not 
return  void,  but  prospers  in  the  thing 
whereto  God  sends  it."  We  speak  of 
preaching  and  hearing,  not  only  because 


THE  CHRISTIAN  HEARER. 


257 


We  speak  of  preaching  and  hearing,  not 
only  because  this  is  the  subject  of  the 
Treatise,  but  because  it  is  God's  great 
ordinance  for  this  end  ;  for  though  the 
statement  of  divine  truth  be  so  plain  and 
simple  in  the  Scriptures,  that  a  wayfar- 
ing man  need  not  err  therein ;  yet 
through  our  corruption  we  disregard  the 
sacred  truth  when  hid  in  a  book.  The 
blazing  torch  of  Revelation  must  be  lift- 
ed up,  that  every  eye  may  behold  it. 
We  need  the  continual  and  powerful  min- 
istry of  the  word  to  awaken  and  excite 
our  attention,  to  instruct  and  inform  our 
minds,  and  to  press  home  on  our  consci- 
ences the  lessons  which  God  has  given 
us. 

Should  any  still  ask,  What  is  the  use 
of  directions?  or,  Why  should  we  be 
exhorted  to  duty  ?  We  reply  with  Mac- 
laurin,  "  Exhortations  show  us  our  weak- 
ness, our  duty,  and  our  danger.  They 
show  us  what  God  approves,  hates,  or 
desires  ;  and  what  is  necessary  to  salva- 
tion. The  corruption  of  man's  nature 
would  never  have  appeared  to  be  so  evil 
as  it  is,  if  it  were  not  for  the  offers  of 
God's  grace.  Were  it  not  that  expe- 
rience proves  it,  men  might  be  ready  to 
think  that  it  is  impossible  wicked,  cor- 
rupt creatures,  shortly  to  die,  shortly  to 
receive  a  sentence  to  endless  misery, 
would  refuse  or  despise  the  offers  of  re- 
conciliation." 

Should  any  go  so  far  as  to  ridicule  all 
expectations  of  divine  grace  as  folly  or 
enthusiasm,  let  them  remember,  that  they 
do  in  fact  ridicule  all  prayer  and  wor- 
<•  ship  of  God,  and  all  religious  services. 
There  are  persons  who  make  a  con- 
science of  outward  worship,  and  yet 
laugh  at  the  veiy  meaning  of  the  prayers 
which  they  offer.  In  truth,  as  it  has  been 
observed,  "  they  mock  God  when  they 
pray  to  him  to  make  them  holy  :  for  if 
there  be  not  a  divine  operation  on  the 
soul  of  a  sinner  to  give  just  and  holy  in- 
clinations, it  is  a  mocking  God  to  seek 
these  things  from  him,  to  pray  to  him,  to 
mortify  our  sins,  and  to  cleanse  our 
hearts,  or  to  praise  him." 

But  if  any  reader  have  entertained  the 
objection  that  this  doetrine  fosters  indo- 
lence, we  would  ask,  May  not  this  lead 
you  to  detect  the  real  state  of  your  own 

33 


mind  ?  You  have  seen  how  the  husband- 
man and  the  gardener  act,  and  how  the 
general  conduct  of  men  in  temporal  mat- 
ters meets  the  difficulty  ;  is  not  then  the 
attaching  any  weight  to  such  a  difficulty 
an  indication  of  a  want  of  real  concern 
for  your  spiritual  interests  ?  Are  you  a3 
willing  to  receive  divine  truth,  as  really 
desirous  of  spiritual  good,  as  thoroughly 
disposed  to  use  means  for  the  advance- 
ment of  your  eternal,  as  they  are  for 
that  of  their  earthly  concerns  ? 

But,  though  the  insufficiency  of  man's 
teaching  should  not  lead  us  to  disregard 
and  neglect  the  ministry,  it  should  teach 
us  not  to  overvalue  human  instruments, 
or  set  one  against  another.  The  Apostle 
had  to  reprove  this  fault — "  While  one 
saith,  I  am  of  Paul,  and  another,  I  am  of 
Apollos,  are  ye  not  carnal  V  This  is  an 
error  into  which  even  good  men  are  apt 
to  fall.  Mr.  Cecil  remarks,  u  I  once  said 
to  myself,  in  the  foolishness  of  my  heart, 
"  What  sort  of  sermon  must  that  have 
been  which  was  preached  by  St.  Peter, 
when  three  thousand  souls  were  con- 
verted at  once?"  Wrhat  sort  of  sermon? 
such  as  other  sermons  !  There  is  noth- 
ing in  it  extraordinary.  The  effect  was 
not  produced  by  his  eloquence,  but  by 
the  mighty  power  of  God  present  with 
his  word.  It  is  in  vain  to  attend  one 
minister  after  another,  and  to  hear  ser- 
mon after  sermon,  unless  we  pray  that 
the  Holy  Spirit  accompany  his  word."* 

Let  us  then  cease  from  man.  They 
who  fancy  any  human  being,  however 
great  or  excellent,  to  be  the  only  mean3 
of  their  conversion  or  edification,  are 
guilty  of  idolatry,  and  transfer  to  the 
creature  that  regard  and  confidence 
which  is  due  only  to  the  Creator.  Do 
not  sacrilegiously  divide  the  honour  be- 


♦  While  the  fart  of  God's  operation  on  the 
soul  is  strenuously  maintained,  we  pretend  not 
to  explain  the  mode.  Many  of  the  controver- 
sies which  have  agitated  the  Church,  and  pro- 
duced the  most  hostile  feelings,  might  havel>een 
spared,  had  the  assertion  of  our  Lord  been  duly 
weighed — "The  wind  blowcth  where  it  listeth, 
and  thou  hearest  the  sound  thereof ;  hut  canst 
nut  tell  whence  it  cometh,  and  whither  it  forth  : 
so  is  every  one  that  is  born  of  the  Spirit."  O 
that  men  were  willing  to  be  ignorant,  and  to 
confess  their  ignorance,  where  God  has  not  re- 
vealed his  ways  to  them  ! 


258 


THE  CHRISTIAN  HEARER. 


tween  man  and  God.  While  you  esteem 
highly  and  love  sincerely  the  faithful  la- 
bourer for  his  works'  sake,  give  all  the 
glory  of  every  good  to  God  alone.  What 
we  transfer  to  ourselves  we  take  from 
God.  Be  afraid  of  being  lavish  in  ex- 
tolling man,  or  thinking  highly  of  the 
creature.  Faithful  ministers  dread  to 
receive  human  praise,  lest  God  should 
be  dishonoured.  It  is  his  purpose  that 
"  the  lofty  looks  of  man  shall  be  hum- 
bled, and  the  haughtiness  of  men  shall 
be  bowed  down,  and  the  Lord  alone  shall 
be  exalted." 

These  things  amply  show  the  weak- 
ness and  insufficiency  of  man,  without 
the  grace  of  God,  to  convert  and  edify 
the  soul. 

But,  blessed  be  God,  this  is  only  part 
of  the  truth,  and  the  humbling  part ; 
there  is  another  part  of  the  subject  full 
of  consolation.  While  man  can  of  him- 
self do  nothing,  through  Christ  strength- 
ening him  he  can  do  all  things ;  and  God, 
who  commands  the  seed  to  be  sown,  him- 
self giveth  the  increase. 

The  form  in  which  the  Apostle  speaks 
when  he  says,  "  God  giveth  the  increase," 
claims  attention,  as  it  excludes  the  hearer 
as  well  as  the  preacher.  The  Apostle 
does  not  say  the  hearer  of  the  word  pro- 
duces the  increase  from  the  good  use  of 
his  own  powers.  The  views  which  some 
entertain,  had  they  been  coirect,  would 
have  led  to  such  a  mode  of  expression. 

They  would  have  said,  All  depends  on 
the  state  of  your  own  mind.  If  you 
have  a  good  heart,  and  a  right  disposi- 
tion, then  you  will  hear  with  advantage. 
This  is  very  true  in  one  way,  but  very 
false  in  another.  It  is  true,  if  we  duly 
legard  God's  grace,  making  the  heart 
good,  and  giving  suitable  dispositions, 
and  blessing  the  word  :  but  it  is  false,  if 
we  imagine  any  man  has  by  nature  a 
good  heart ;  for  where  is  the  heart  natu- 
rally disposed  to  spiritual  and  heavenly 
tilings  ?  where  is  the  man  with  a  truly 
holy  disposition,  or  that  has  by  his  own 
power  and  ability  acquired  it  ?  None 
such  can  be  found.  The  special  grace 
of  God  is  wanting  for  that  very  prepara- 
tion of  the  heart  which  is  needful  for 
our  hearing  aright ;  or,  in  the  words  of 
tin:  Church  of  England,  "  We  have  no 


power  to  do  good  works,  pleasant  and  ac- 
ceptable to  God,  without  the  grace  of 
God  by  Christ  preventing  us,  [that  is, 
preceding  or  going  before  us]  that  we 
may  have  a  good  will,  and  working  with 
us  when  we  have  that  good  will." 

The  expression — "  giveth  the  increase," 
however,  suggests  that  it  pleases  God  to 
work  through  the  instrumentality  of  man. 
It  is  not  "  God  makes  the  Christian  with- 
out means,"  "  God  does  the  work  with- 
out employing  man's  agency ;"  but  the 
expression  is  such  as  to  show  that  man 
must  plant  and  water,  must  faithfully  use 
all  the  appointed  means,  or  he  cannot  ex- 
pect the  wished-for  increase.  Thus  are 
we  equally  guarded  against  proud,  self- 
righteous,  and  self-sufficient  thoughts  of 
human  ability  on  the  one  hand,  and  disre- 
gard of  means  and  Antinbmian  licentious- 
ness on  the  other.  "  The  sinner  cannot 
quicken  his  own  soul,  but  he  ought  to 
use  the  means  of  grace.  If  we  would 
have  the  Lord  do  for  us  and  ours  what 
man  cannot  do,  we  must  diligently  at- 
tend to  all  those  things  which  we  can, 
and  ought  to  do." 

We  will  now  show,  that  on  those  very 
points  on  which  the  Scriptures  declare 
the  insufficiency  of  man,  they  fully  ex- 
press the  power  of  divine  grace  in  con- 
junction with  the  word. 

Thus  God  converts  the  soul.  He  prom- 
ises it  as  his  work — "A  new  heart  also 
will  I  give  you,  and  a  new  spirit  will  I 
put  within  you ;  and  I  will  take  away 
the  stony  heart  out  of  your  flesh,  and  I 
will  give  you  an  heart  of  flesh."  Ezek. 
xxxvi.  If  any  have  spiritual  life,  the 
Apostle  shows  them  where  to  ascribe  all 
the  praise — "  God,  who  is  rich  in  mercy, 
out  of  the  great  love  wherewith  he  loved 
us,  even  when  we  were  dead  in  sins,  hath 
quickened  us  together  with  Christ." 

And  this  great  change  is  by  means  of 
the  word.  St.  James  (ch.  i,  18.)  speaks 
very  expressly  on  this  point — "  Of  his 
own  will  begat  he  us,  with  the  word  of 
truth,  that  we  should  be  a  kind  of  first*- 
fruits  of  his  creatures ;  wherefore,  my 
beloved  brethren,  let  every  man  be  swift 
to  hear."  St.  Peter  is  equally  decisive 
— "  Being  born  again,  not  of  corruptible 
seed,  but  of  incorruptible,  by  the  word 
of  God,  which  livcth  and  abideth  forever 


THE  CHRISTIAN  HEARER. 


 and  this  is  the  word  which  by  the 

Gospel  is  preached  unto  you."  1  Pet.  i, 
23 — 25.  Thus  all  glory  is  taken  from 
man,  and  given  to  God  ;  and  yet  the 
means  of  salvation  which  God  blesses, 
are  carefully  and  specially  noticed.  So 
the  Apostle  Paul  tells  the  Thessalonians, 
"  God  hath  from  the  beginning  chosen 
you  to  salvation,  through  sanctification 
of  the  Spirit  and  belief  of  the  truth." 

Then  look  at  the  history  of  God's 
dealings  with  his  Church.  The  best  hu- 
man instruments,  as  we  have  shown, 
were  insufficient,  when  God  did  not  work 
by  his  ^Spirit.  The  weakest  are  mighty 
through  him.  Whom  did  God  appoint 
to  convert  the  world  ?  Philosophers, 
Statesmen,  Orators,  the  learned,  and  the 
wise  ?  No  !  the  very  reverse.  "  God 
hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise,  and  God 
hath  chosen  the  weak  things  of  the  world 
to  confound  the  things  that  are  mighty, 
and  base  things  of  the  world,  and  things 
which  are  despised  hath  God  chosen, 
yea,  and  things  which  are  not,  to  bring 
to  nought  things  that  are,  that  no  flesh 
should  glory  irrhis  presence."  1  Cor.  i, 
27—29.  Twelve  men  of  humble  birth, 
many  of  them  poor  fishermen,  despised 
Galileans,  and  of  slender  attainments, 
were  the  chief  instruments  in  commenc- 
ing and  establishing  the  kingdom  of  God 
upon  earth.  By  their  ministry,  we  find 
in  the  Acts  of  the  Apostles,  when  the 
first  fruits  of  the  Spirit  were  given,  three 
thousand  were  converted  in  one  day,  and 
presently  they  grew  to  five  thousand. 
They  are  dispersed  by  persecutions,  but 
the  Church,  under  this  divine  influence, 
only  increases  more  and  more.  In  Ju- 
dca  and  Samaria,  Cacsarea  and  Damascus, 
the  Gospel  is  gladly  received.  It  still 
spread  wider  and  wider,  till  it  covered 
the  known  world.  Such  was  the  invin- 
cible energy  of  the  Holy  Ghost ;  so 
mightily  grew  the  word  of  God  and  pre- 
vailed. 

Our  Reformer!  felt  strongly  their  need 
of  divine  grace.  "  Without  this  grace," 
says  Jewell,*  "  you  can  do  nothing  ;  you 
can  neither  feel  the  burden  of  your  sins, 
nor  seek  to  be  eased  of  them,  nor  per- 


*  See  his  Exposition  on  1  Thess.  i,  1 — 5. 


ceive  when  they  are  forgiven;  you  can- 
not rend  your  heart,  and  set  apart  from 
you  the  vanities  and  lusts  of  the  flesh 
which  does  evermore  fight  against  the 
soul;  you  cannot  discern  the  word  of 
God,  and  by  it  enter  the  way  to  everlast- 
ing life  ;  you  cannot  abhor  that  which  is 
evil  and  cleave  unto  that  which  is  good  ; 
without  the  grace  of  God,  you  cannot 
continue  steadfast  and  constant  in  faith 
and  in  hope  of  the  mercies  of  God  through 
our  Saviour  Jesus  Christ.  The  words 
of  the  preacher  enter  in  at  the  ear,  the 
Spirit  of  God  conveyeth  them  to  the 
heart." 

The  state  of  the  Church  of  Christ  in 
our  own  day  manifests  the  same  truth. 
Where  there  may  be  deep  learning,  great 
talent,  and  many  external  qualifications, 
but  Christ  is  not.  preached,  and  his  Spirit 
is  not  honoured,  and  the  great  doctrines 
of  his  Gospel  are  adulterated  and  con- 
cealed, no  spiritual  good  is  done,  not  a 
single  soul  is  converted  from  the  error 
of  his  way.  It  pleases  God,  too,  some- 
times, to  try  his  faithful  servants,  even 
where  he  has  bestowed  superior  gifts 
and  talents,  with  comparatively  small 
success,  though  he  generally  in  one  way 
or  other,  largely  uses  the  gifts  which  he 
confers,  to  the  extension  of  his  own 
kingdom  and  glory ;  and  really,  and 
perhaps  more  widely  in  the  result,  pros- 
pers their  labours.*  At  other  times,  God 
has  been  pleased  to  use  a  preacher  with 
very  little  learning,  and  not  endued  with 
great  powers  of  mind,  but  with  much 
zeal  and  love,  and  a  devoted  heart,  and 
to  make  him,  though  insignificant  in  the 
eyes  of  the  world,  and  perhaps  one  who 
really  speaks  and  acts  in  some  respects 
indiscreetly,  yet  to  make  him  the  success- 
ful instrument  of  conveying  his  grace  to 
many  immoital  souls.f  His  design  is 
the  same  now,  as  in  the  days  of  the 
Apostles,  "that  no  flesh  should  glory  in  his 


*  We  sec  this  in  such  rases  as  Hervey,  Adam, 
Walker  and  Scott,  men  (comparatively  with 
other  very  inferior  men  in  judgment  and  ac- 
quirements) little  prospered  In  their  personal 
ministry,  yet  largely  and  extensively  blessed  in 
their  puhlieat  i'  >ns. 

t  The  debate  between  an  acred  Christian  "I 
little  human  learning,  who  had  suffered  in  the 
persecutions,  and  an  arrogant  Philosopher,  who 


2G0 


THE  CHRISTIAN  HEARER. 


presence  i"  that  all  may  see  and  acknowl- 
edge, respecting  Christians,  the  truth 
of  the  Apostle's  declaration — "  Of  him," 
(that  is,  of  God,)  "  are  ye  in  Christ  Je- 
sus, who  of  God  is  made  unto  us  wisdom, 
and  righteousness,  and  sanctification,  and 
redemption :  that,  according  as  it  is  writ- 
ten, He  that  glorieth,  let  him  glory  in  the 
Lord." 

It  is  only  the  same  divine  grace  that  is 
efficacious  to  edify  the  converted  man. 

It  is  true  that  the  ministry  of  the  word 
is  the  means  of  edification.  It  is  appoint- 
ed of  God  for  that  purpose.  Eph.  iv,  11, 
12.  "  He  gave  some  Apostles,  and  some 
Prophets,  and  some  Evangelists,  and  some 
Pastors,  and  Teachers,  for  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body  of  Christ." 

Yet  it  is  but  the  means,  and  effectual 
only  as  the  Holy  Ghost  makes  it  so.  All 
our  growth  in  piety  is  in  proportion  to 
the  free  grace  of  God,  given  according  to 
his  own  infinite  love  and  good  pleasure. 
Eph.  i.  5  ;  Phil.  ii.  13.  The  Apostle,  in 
the  case  of  the  Thessalonians,  puts  this 
distinction  very  clearly  and  expressly. 
They  were  greatly  edified  by  his  preach- 
ing, and  he  shows  why  they  were  so ;  "our 
Gospel  came  not  unto  you  in  word  only, 
but  also  in  power,  and  in  the  Holy  Ghost, 
and  in  much  assurance."  It  is  this  di- 
vine power  that  takes  away  prejudices, 
2  Cor.  x,  5.  and  makes  a  lasting  impres- 
sion by  writing  the  truth  on  our  hearts. 
Jer.  xxxi,  31  ;  2  Cor.  iii,  3. 

That  the  Holy  Spirit  is  the  only  effi- 
cient cause  of  all  spiritual  edification, 
might  easily  be  shown  at  length,  by  go- 
ing through  all  the  graces  of  the  advanc- 
ed Christian,  and  marking  how  his  faith, 
his  repentance,  humility,  love  to  God, 
and  deadness  to  the  world,  are  given  him 
from  above.  One  passage  may  suffice — 
"  the  fruit  of  the  Spirit,"  (not  of  our  natu- 
ral power  and  disposition,  not  of  the  tal- 


deridcd  the  Clergy  as  ignorant,  is  very  instruc- 
tive. While  many  Christians  were  fearful  as 
to  the  result,  the  Philosopher  was  so  struck  with 
the  plain  account  of  the  creation — the  incarna- 
tion, life,  and  death  of  Christ — and  the  future 
judgment,  given  by  the  Christian,  that  he  owned 
himself  vanquished,  declaring  that  he  was 
changed  by  a  divine  influence.  See  Sozomcn, 
lib.  i,  ch.  xvii ;  or  Milucr,  vol.  ii,  p.  57. 


ents  of  man,  not  of  eloquence  and  learn- 
ing,) "  the  fruit  of  the  Spirit  is  love,  joy, 
peace,  long-suffering,  gentleness,  good- 
ness, faith,  meekness,  temperance." 

The  experience  of  Christians  corres- 
ponds with  this  statement.  The  same 
truths  have  a  very  different  effect  on  our 
minds  at  different  times,  when  we  can  as- 
sign no  ordinary  cause  adequate  to  ac- 
count for  this  difference.  Sometimes 
when  we  read  the  Bible,  or  hear  sermons, 
we  feel  dead  and  dull,  wandering  and 
distracted;  we  strive  perhaps  against  it, 
and  yet  feel  equally  lifeless  and  incapable 
of  raising  our  thoughts  heavenward  to 
God.  At  other  times  the  word  is  quick 
and  power/id,  every  part  of  it  seems  full 
of  weighty  and  important  truth,  our 
hearts  are  softened  and  made  tender,  we 
receive  the  Gospel,  we  retain  it,  and  are 
edified  by  those  very  truths  which  at  a 
former  season  made  no  impression  at  all. 
The  principles  which  we  have  maintain- 
ed from  the  Holy  Scriptures  explain  all 
this.  In  one  case  it  pleases  God  justly 
to  withhold  that  grace  to  which  we  have 
no  claim,  and  can  only  receive  at  any 
time,  of  unmerited  mercf ,  and  at  anoth- 
er time,  in  boundless  mercy  and  unde- 
served love,  he  worketh  in  us  both  to  will 
and  to  do  of  his  good  pleasure. 

The  variety  which  we  may  observe 
among  real  Christians  springs  from  one 
and  the  self-same  Spirit  dividing  to  eve- 
ry man  severally  as  he  will.  A  great 
difference  may  be  seen  among  Christians. 
There  are  those  of  whose  final  acceptance 
with  God  we  should  be  sony  to  doubt, 
for  they  appear  to  be  resting  on  the  only 
sure  foundation,  our  Lord  Jesus  Christ, 
and  to  be  generally  upright  and  sincere 
in  their  conduct ;  yet  their  tempers  are 
but  little  subdued  and  sanctified,  their 
conversation  is  generally  on  worldly 
things,  or  the  mere  externals  of  religion, 
and  they  manifestly  enjoy  little  comfoit 
in  the  ways  of  godliness. 

But  you  sometimes  see  another  charac- 
ter, a  devoted  Christian,  whose  heart  is 
filled  with  love  to  Christ.  There  is  a 
holy  atmosphere,  as  it  were,  about  him. 
Wherever  he  goes,  he  is  a  blessing.  He 
is  like  a  fragrant  flower  brought  into  a 
room,  the  refreshing  odour  of  which  dif- 


THE  CHRISTIAN  HEARER 


961 


fuses  itself  among  all  the  company.*  His 
reception  of  the  truth  has  made  him  meek 
and  humble,  kind  and  loving,  holy  and 
devout,  cheerful  and  happy.  He  goes 
about  doing  good,  a  fair  pattern  of  the 
great  Redeemer,  in  whom  he  is  trusting 
and  rejoicing,  in  whose  presence  he  lives, 
and  whose  glory  he  is  daily  advancing. 

The  whole  of  this  difference  is  accord- 
ing as  God  the  Holy  Spirit  deals  to  eve- 
ry man  the  measure  of  grace.  There  is 
no  Christian  disposition  of  which  he  is 
not  the  author.  The  lukewarm  Chris- 
tian seeks  not,  or  seeks  not  constantly, 
and  earnestly,  this  aid.  The  devoted 
Christian,  quickened  by  the  Spirit  of 
Christ,  has  sought  and  obtained  a  large 
supply  of  the  Spirit,  and  he  enters  fully 
into  the  declaration,  "  We  are  not  suffi- 
cient of  ourselves  to  think  any  thing  as 
of  ourselves,  our  sufficiency  is  of  God. 

Immediately  connected  with  our  edi- 
fication are  three  important  blessings,  im- 
parted by  the  Holy  Spirit  through  hear- 
ing, which  it  may  be  profitable  more  par- 
ticularly to  consider  :  The  knowledge  of 
the  glory  of  Christ— the  consolation  of 
the  soul  of  the  believer — and  his  sealing 
unto  the  day  of  redemption. 

1.  The  Holy  Spirit  specially  glorifies 
Christ  in  the  ministry  of  the  word.  Our 
Lord  speaking  of  the  work  of  the  Spirit 
says,  (John  xvi,  13,  14.)  "  Howbeit 
when  he,  the  Spirit  of  truth,  is  come,  he 
shall  guide  you  into  all  truth,  for  he  shall 
not  speak  of  himself,  but  whatsoever  he 
shall  hear,  that  shall  he  speak,  and  he 
will  show  you  things  to  come.  He  shall 
glorify  me,  for  he  shall  receive  of  mine, 
and  shall  show  it  unto  you."  The  Holy 
Ghost  shows  us  unsearchable  riches  in 
Christ,  suited  to  all  our  wants,  and  never 
to  be  exhausted.  He  discovers  to  us, 
efficaciously  and  experimentally,  wisdom 
in  Christ  for  our  ignorance,  righteous- 
ness for  our  guilt  and  condemnation, 
sanctifi cation  for  our  pollution,  and  full 
redemption  from  all  our  misery  and  ruin. 


•  A  Hindoo  convert  recently  expressed  this 
sentiment  to  hi*  Christian  instructor  thus  heau- 
tifully :  "May  God's  mercy  he  with  you,  for  ever 
I  hlcss  him  that  I  have  seen  you  ;  as  the  Sandal 
tree  communicates  its  fragrance  to  every  thing 
that  touches  it,  so  may  I  retain  the  savour  of 
your  conversation." 


We  cannot  discern  this  of  ourselves. 
Our  minds  are  covered  with  prejudice, 
and  our  hearts  filled  with  the  love  of  sin. 
The  Holy  Spirit  removes  our  prejudices, 
purifies  our  affections,  and  enables  us  to 
discern  the  inexpressible  value  of  Christ 
and  his  salvation.  By  nature  we  see  no 
form  or  comeliness  in  Christ,  no  beauty 
in  him  that  we  should  desire  him.  Hence 
the  Apostle  tells  us,  that  "  no  man  can 
say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost."  When  taught  by  this 
Spirit,  the  soul  supremely  values  and  ea- 
gerly thirsts  after  the  knowledge  of 
Christ,  and  feels  and  says  with  the  Apos- 
tle, "  I  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord,  for  whom  I  have  suffered 
the  loss  of  all  things,  and  do  count  them 
but  dung,  that  I  may  win  Christ."  Phil, 
iii,  8.  The  atonement  and  intercession 
of  our  Lord  Christ,  his  love  and  grace, 
his  tenderness,  sympathy,  and  compas- 
sion, are  discerned  by  us,  and  applied 
with  power  to  our  hearts  through  the 
teaching  of  the  Holy  Ghost,  in  the  min- 
istry of  the  word.  "  Jesus  Christ  and 
him  crucified,"  is  the  very  substance  of 
a  faithful  ministry,  and  such  preaching 
is  "  in  demonstration  of  the  spirit  and  of 
power,  and  Christians  oan  say  of  sucK 
truths,  "  God  hath  revealed  them  unto  us 
by  his  Spirit."  1  Cor.  ii,  1—10.  To 
preach  Christ  is  the  minister's  woik  ;  to 
hear  Christ  is  the  people's  ;  but  to  re- 
veal Christ  is  the  express  office  of  the 
Holy  Ghost.  If  any  of  my  readers  have 
hitherto  felt  little  value  for  Christ,  and 
little  love  to  him,  and  feeble  desires  after 
him,  they  may  here  see  the  true  cause — 
a  want  of  the  special  aid  of  the  Holy 
Ghost.  O  let  it  be  our  great  concern  to 
obtain  this  inestimable  benefit;  let  it  be 
our  great  desire  that  the  Holy  Spirit  may 
discover  the  glories  of  the  Saviour,  as 
exhibited  in  his  word,  that  our  hearts 
may  be  drawn  to  him. 

2.  The  Holy  Spirit  makes  the  word  of 
Christ  a  source  of  great  comfort  and 
gladness.  This  is  one  important  part  of 
the  ministry.  The  blessed  Spirit  give3 
the  direction  to  ministers,  "  Comfort  ye, 
comfort  ye  my  people,  speak  ye  comfort- 
ably to  Jerusalem :"  he  make  s  it  their 
office  "  to  comfort  them  that  mourn/" 


262 


THE  CHRISTIAN  HEARER. 


But  all  their  ministrations  are  only  in- 
strumental. It  is  the  "  Comforter,  which 
is  the  Holy  Ghost,  who  teaches  you  all 
things,  and  brings  all  things  to  your  re- 
membrance." Therefore  when  the  hearts 
of  the  disciples  were  troubled  at  the 
thoughts  of  losing  their  Lord,  he  dwells 
on  the  work  of  the  Holy  Spirit  as  a 
Comforter — "  I  will  pray  the  Father,  and 
he  shall  give  another  Comforter,  that  he 
may  abide  with  you  forever,  even  the 
Spirit  of  Truth  :  I  will  not  leave  you 
comfortless,  I  will  come  unto  you."  In- 
deed, all  his  purifying  and  sanctifying 
influences  are  calculated  to  produce  this 
effect ;  the  fruit  of  the  Spirit  being  love, 
joy,  and  peace,  must  console  and  glad- 
den. What  a  cheering  and  delightful 
effect  of  the  Gospel  is  here  !  Christian 
reader,  all  your  joy  and  peace  in  believ- 
ing, and  all  your  abounding  in  hope,  is 
through  the  power  of  the  Holy  Ghost. 
He  applies  the  blood  of  Christ,  as  shed 
for  sinners,  with  power  to  your  con- 
science ;  he  gives  you  the  full  assurance 
of  hope  ;  he  causes  you  to  rejoice  in  the 
Lord.  When  you  are  burdened  by  sin, 
when  you  are  desponding  under  a  sense 
of  your  guilt  and  weakness,  when  you 
are  ready  to  sink  under  your  own  un- 
profitableness and  deadness,  then  the  Ho- 
ly Spirit  can  and  does  revive  and  con- 
sole by  some  sweet  promise,  and  cheer 
the  heart  by  bringing  before  us  the  love 
of  our  heavenly  Father,  and  the  bowels 
of  compassion  in  our  gracious  Redeemer. 
Like  the  gentle  and  tender  dove,  the  Ho- 
ly Spirit  comes  down  and  lights  upon  us, 
and  soothes,  and  tranquillizes,  and  glad- 
dens. He  kindles  a  holy  fire,  and  yet 
fills  us  with  inexpressible  meekness,  kind- 
ness, and  gentleness.  O  the  blessed  state 
of  that  mind  in  which  the  Holy  Ghost 
ever  reigns,  and  which  he  ever  replen- 
ishes ! 

3.  The  work  of  the  Spirit  through 
hearing,  is  also  compared  to  an  impres- 
sion made  by  a  seal.  u  In  whom  ye 
also  trusted  after  that  ye  heard  the  word 
of  truth,  the  Gospel  of  your  salvation  ; 
in  whom  after  that  ye  believed  ye  were 
sealed  with  that  Holy  Spirit  of  promise  :" 
Eph.  i,  13.  sealed  unto  the  day  of  re- 
demption. The  end  of  sealing  is  to 
mark  for  one's  own,  by  stamping  an  im- 


pression similar  to  the  seal.  Thus  God's 
children  are  by  his  Spirit  made  like  him 
in  holiness,  and  receive  the  assurance 
that  they  belong  to  God,  and  shall  par- 
take of  the  heavenly  inheritance.  Eph. 

1,  14.  The  blessed  Spirit,  .when  truly 
received,  produces  all  those  holy  dispo- 
sitions. He  humbles  the  proud  heart. 
He  makes  the  word  powerful  like  a  ham- 
mer, to  break  in  pieces  that  which  is 
hard.  Jer.  xxiii,  29.  The  great  and 
exceeding  precious  promises  received  by 
faith,  fill  the  heart  with  love  to  God,  and 
love  to  man,  and  we  become  partakers 
of  the  divine  nature.  The  same  Spirit 
gives  a  cleansing  and  sanctifying  power 
to  the  word,  (Eph.  v,  26.)  and  fills  the 
believing  hearer  with  full  assurance  of 
hope  and  joy  in  the  Holy  Ghost.  The 
statutes  become  the  rejoicing  of  the  heart, 
and  our  heritage  forever.  These,  and 
similar  holy  and  happy  graces  and  tem- 
pers, are  the  marks  of  this  Divine  seal. 
O  that  every  reader  may  be  able  to  dis- 
cern them  in  his  own  soul ! 

Such  being  the  gracious  character  of 
the  work  of  the  Spirit,  how  invaluable  is 
hearing  the  truth  as  one  of  the  ordina- 
ry and  appointed  means  by  which  God 
conveys  this  inestimable  gift !  This  is 
the  way  in  which  God  bestows  his  grace. 
We  receive  the  promise  of  the  Spirit  by 
the  hearing  of  faith  j  it  is  that  divinely- 
instituted  plan,  with  which  God's  power 
concurs.  It  has  been  observed  by  Mac- 
laurin,  that  there  are  two  great  principles 
of  Christianity,  distinguishing  it  from  all 
other  religions.  "  1.  That  the  knowl- 
edge of  Christ  Jesus,  the  doctrine  of 
God's  grace,  is  the  means  of  turning  our 
souls  to  God,  and  of  cleansing  us  from 
our  filthiness  and  our  idols.    And  then, 

2.  That  though  that  doctrine  be  an  ex- 
cellent means  of  turning  us  to  God  ;  that 
it  is  but  a  means,  that  it  is  but  an  instru- 
ment ;  the  efficacy  of  it  depends  upon 
the  manifestation  of  the  power  of  God, 
that  exceeding  greatness  of  power  that 
raises  souls  from  the  dead."  Both  these 
principles  are  brought  before  us,  when 
we  are  told  that  the  first  Christian  teach- 
ers went  to  Antioch  "  preaching  the  Lord 
Jesus.  And  the  hand  of  the  Lord  was 
with  them,  and  a  great  number  believed 
and  turned  unto  the  Lord."    Acts  xi,  20, 


THE  CHRISTIAN  HEARER. 


263 


21.  This  teaches  us  a  most  important 
practical  lesson  as  to  what  we  should  ex- 
pect and  desire  in  hearing.  Let  us  not 
attend- a  public  ministry  from  curiosity, 
custom,  love  to  a  favourite  preacher,  or 
the  mere  alarms  of  conscience  ;  but  let 
us  go  in  obedience  to  the  will  of  God, 
hoping  to  obtain  conversion  if  uncon- 
verted, and  growth  in  grace  if  we  have 
obtained  mercy :  in  short,  expecting  to 
receive  divine  succour  and  strength  in 
the  way  of  God's  appointment.  O  Chris- 
tian reader,  if  you  would  derive  profit 
in  hearing,  we  beseech  you  mainly  to 
look  for  God's  help  and  blessing !  No 
preacher  in  the  world  can  do  you  good 
without  God's  special  grace.  While  you 
go  to  hear,  say  with  the  Psalmist,  "  Unto 
thee  lift  I  up  mine  eyes,  O  thou  that 
dwellest  in  the  heavens."  We  are  ever 
too  forgetful  of  Him,  from  whom  every 
good  comes.  We,  poor  and  insufficient 
creatures,  form  a  sad  estimate  of  the  need 
and  value  of  his  grace.  Let  us  then,  if 
we  really  desire  spiritual  blessings,  look 
more  to  the  Lord,  the  Spirit,  and  come 
to  the  Christian  assembly,  hear  while  in 
that  assembly,  and  return  from  it,  in  the 
spirit  of  prayer.  Thus  hearing  the  ser- 
mons, though  poor  in  themselves,  will 
be  blessed  to  our  spiritual  and  eternal 
good. 

Thus  they  of  old  received  the  Holy 
Spirit.  Cornelius  is  directed  to  send  for 
Peter,  who  preaches  the  Gospel  to  him 
and  those  with  him  ;  and  "while  Peter 
was  speaking,  the  Holy  Ghost  fell  on  all 
them  which  heard  the  word."  The  Apos- 
tle Paul  appeals  to  the  Galatians — "This 
only  would  I  learn  of  you ;  received  ye 
the  Spirit  by  the  works  of  the  law,  or 
by  the  hearing  of  faith?"  Wisdom  is 
described  as  calling  men  from  sin  and 
ignorance,  saying,  "  Turn  you  at  my  re- 
proof; behold,  I  will  pour  out  my  spirit 
upon  you,  I  will  make  known  my  words 
unto  you."  God  honors  the  ministry  of 
the  word,  and  the  doctrines  of  salvation, 
by  making  them  the  appointed  moans  of 
communicating  his  grace,  the  very  chan- 
nel through  which  the  waters  of  life 
flow  down  to  us. 

But  do  you  question  whether  you  may 
now  hope  to  receive  this  gift,  or  ask 
whether  it  is  still  bestowed  ?  We  reply, 


God  has  declared  that  he  will  give  his 
Holy  Spirit  to  them  that  ask  him.  He 
has  graciously  promised,  "  It  shall  come 
to  pass  in  the  last  days,  I  will  pour  out 
of  my  Spirit  on  all  flesh,"  a  promise  be- 
longing to  the  whole  period  of  the  Chris- 
tian Dispensation,  and  embracing  in  the 
comprehensive  terms,  all  Jlesh,  the  whole 
human  race,  as  St.  Peter  tells  the  Jews : 
"  the  promise  is  to  you,  and  to  your  chil- 
dren, and  to  all  that  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall  call." 

Do  you  allege  your  unworthiness  ? 
Remember  that  the  blessing  is  bestowed 
freely.  True  it  is,  it  cost  our  Saviour 
much.  He  shed  his  most  precious  blood, 
rose  from  the  dead,  and  ascended  on  high, 
that  he  might  receive  this  gift  "  for  the 
rebellious  also."  Ps.  lxviii,  18.  Put  we 
obtain  it  most  freely.  The  very  expres- 
sion, "  I  will  pour  out  of  my  Spirit," 
shows  how  freely  it  is  given  to  us,  even 
as  freely  as  the  clouds  pour  out  the  rain 
that  refreshes  and  fructifies  the  earth. 
As  free  as  the  light  of  heaven,  as  free  as 
the  air  we  breathe,  as  free  as  the  water 
we  drink,  so  freely  is  this  gift  granted  to 
all  that  seek.  The  invitation  of  Christ, 
with  reference  to  this  very  gift,  is,  "  If 
any  man  thirst,  let  him  come  unto  me 
and  drink." 

Do  you  still  doubt  whether  you  are 
included  ?  Remember  that  there  is  no 
restriction  in  the  promise.  No  blessing 
is  more  unreservedly,  and  unrestrictedly, 
more  expressly  and  decidedly  promised, 
than  the  gift  of  the  Holy  Spirit.  Our 
Lord  appeals  to  the  universal,  and  the 
strongest  feelings  of  mankind,  the  love 
of  parents  to  their  children,  and  then 
adds,  "  How  much  more  shall  your  heav- 
enly Father  give  his  Holy  Spirit  to  them 
that  ask  him."  The  promise  includes, 
as  we  have  just  said,  all  Jlesh.  Acts  ii, 
17.  None  need  shut  themselves  out  from 
so  great  a  benefit.  It  belongs  to  the  old ; 
"  Seek  ye  the  Lord  while  he  may  be 
found."  It  belongs  to  the  young  ;  "  I 
will  pour  out.  my  Spirit  upon  thy  seed, 
and  my  blessing  upon  thine  offspring." 
High  and  low,  rich  and  poor,  converted 
and  unconverted,  all  need,  and  all  may 
be  benefitted  by  the  communications  of 
this  divine  gift. 

Would   you  then,  Christian  reader, 


364 


THE  CHRISTIAN  HEARER. 


largely  receive  this  divine  assistance  ? 
use  the  means  of  grace  only  as  the 
means,  and  not  the  end.  Be  much  in 
reading  the  Holy  Scriptures,  and  give  a 
diligent  attendance  to  the  preaching  of 
the  Gospel,  still  looking  upward  for  that 
divine  unction  by  which  these  means 
shall  be  made  a  real  blessing.  Remem- 
ber too,  that  this  Holy  Spirit,  like  his 
emblem,  the  tender  dove,  is  easily  driven 
away.  Grieve  him  not  by  the  indulg- 
ence of  a  worldly  and  carnal  temper ; 
quench  not  his  light  by  any  impure  and 
sinful  passions.  Resist  not,  provoke  not, 
this  blessed  Comforter.  But  walk  in  the 
Spirit,  and  mind  the  things  of  the  Spirit ; 
"  for  as  many  as  are  led  by  the  Spirit  of 
God,  they  are  the  sons  of  God." 

This  doctrine  is  peculiar  to  revealed 
religion,  and  it  is  of  daily  and  constant 
use.  It  teaches  us  man's  utter  insuffi- 
ciency, and  God's  fulness,  and  all-suffi- 
ciency. Let  it  lead  us  to  the  life  of 
faith  and  love ;  to  a  simple  dependance 
on  divine  strength,  given  through  a  cru- 
cified Lord,  to  a  constant  application  to 
him  for  the  supply  of  all  our  need,  and 
to  fervent  prayers  for  the  outpouring  of 
the  Spirit  on  the  whole  world. 

This  chapter  cannot  be  concluded  more 
suitably  than  with  the  prayer  of  the 
Martyr  Ridley, — "  O  heavenly  Father, 
the  author  and  fountain  of  all  truth,  the 
bottomless  sea  of  all  understanding;  send 
down,  we  beseech  thee,  thy  Holy  Spirit 
into  our  hearts,  and  lighten  our  under- 
standings with  the  beams  of  thy  heavenly 
grace.  We  ask  this,  O  merciful  Father, 
not  in  respect  of  our  deserts,  but  for  thy 
dear  Son,  our  Saviour  Jesus  Christ's  sake. 
Amen." 


CHAPTER  VI. 

The  relative  Situations,  and  respective 
Duties  of  Ministers  and  of  People. 

The  New  Testament  makes  it  suffi- 
ciently clear,  that  from  the  beginning  of 
the  Gospel,  there  has  ever  been  a  pecu- 
liar body  of  men  set  apart  for  the  instruc- 
tion and  edification  of  the  church.  The 
twelve  apostles  were  first  appointed,  and 


the  foundation  of  the  christian  ministry 
is  the  direction  to  them — "Go  ye,  and 
teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost ;  teaching  them  to 
observe  all  things,  whatsoever  I  have 
commanded  you  :  and  lo,  I  am  with  you 
always,  even  unto  the  end  of  the  world." 
Matt,  xxviii,  19,  20.  The  apostles  went 
forth  and  preached  every  where ;  and,  as 
the  work  grew  and  extended,  they  ap- 
pointed others,  with  directions  to  ordain 
fresh  teachers,  as  the  church  was  enlarg- 
ed. St.  Paul  says  to  Titus,  "For  this 
cause  left  I  thee  in  Crete,  that  thou  should- 
est  set  in  order  the  things  that  are  want- 
ing, and  ordain  elders  in  every  city  as  I 
had  appointed  thee :"  (Titus,  i,  5.)  and 
he  tells  Timothy, — The  things  which  thou 
hast  heard  of  me,  the  same  commit  thou 
to  faithful  men,  who  shall  be  able  to  teach 
others  also."  2  Tim.  ii,  2. 

The  necessity  of  this  appointment  for 
the  salvation  of  men  is  stiongly  put  by 
the  apostle  when  showing  the  connection 
of  prayer  with  our  salvation ;  he  asks, 
"How  shall  they  call  on  him  in  whom 
they  have  not  believed?  and  how  shall 
they  believe  in  him  of  whom  they  have 
not  heard?  and  how  shall  they  hear  with- 
out a  preacher  ?"  Rom.  x.  The  design 
of  this  appointment  is  explained  by  the 
apostle,  when  he  shows  the  object  which 
God  had  in  view  in  raising  up  different 
kinds  of  teachers  in  the  beginning  of 
Christianity.  "He  gave  some  apostles,  and 
some  prophets,  and  some  evangelists,  and 
some  pastors  and  teachers,  for  the  work 
of  the  ministry,  for  the  edifying  of  the 
body  of  Christ." 

There  may  be  discovered  in  the  New 
Testament,  as  it  appears  to  the  writer,  and 
especially  in  those  parts  descriptive  of  it 
in  its  latest  and  most  settled  state,  those 
three  distinct  orders  of  ministers  which 
the  Church  of  England  adopts*  The 


*  The  Author  wishes  as  much  as  possible  to 
abstain  from  controverted  ground,  but  while 
Christians  of  other  communions,  in  valuable  and 
practical  works,  give  views  in  which  he  cannot 
concur,  he  feels  called  on  to  give  this  statement. 
He  concurs,  however,  in  Professor  Campbell's 
remarks,  that  the  question  so  much  agitated  in 
regard  to  the  original  form  of  government  es- 
tablished by  the  Apostles,  though  not  trivial,  ia 


THE  CHRISTIAN  HEARER. 


2C5 


late  Mr.  Hey  of  Leeds  has  drawn  out  the 
proofs  of  this  from  the  New  Testament  in 
a  very  simple  and  perspicuous  manner. 
It  is  allowed  that  the  terms  Bishop 
(sTTiuxoTTog,  overseer)  and  Elder,  (ngsa- 
fivTEoog,  whence  the  English  word  Priest) 
are  used  for  the,  same  kind  of  ministers 
in  the  New  Testament.  It  is  clear  that 
this  office  was  distinct  from  that  of  the 
Deacon,  which  was  probationary  with 
respect  to  a  higher  office.  1  Tim.  iii,  1-13. 

The  question  then  comes,  Are  there 
proofs  that  there  was  a  superior  class  of 
ministers  to  those  called  by  the  name  of 
Deacons  and  Presbyters,  or  Bishops  ?  an 
office  to  which  the  name  of  Bishop  has 
since  been  exclusively  confined.  The 
author  decidedly  thinks  that  there  are 
such  proofs,  though  only  incidental,  and 
much  less  insisted  on  than  the  character 
and  conduct  of  ministers.*  A  peculiar 
office  was  committed  to  Timothy  and 
Titus:  (1  Tim.  iv,  14;  2  Tim.  i.  8;  Ti- 
tus i,  5.)  they  were  diiected  to  ordain 
presbyters  and  deacons,  (1  Tim.  iii ;  Ti- 
tus i,  5  ;  2  Tim.  ii,  2.)  to  superintend 
their  doctrine,  (1  Tim.  i,  3.)  to  judge 
their  conduct,  (1  Tim.  v,  19.)  and  to 
regulate  matters  not  settled  by  divine 
authority.  (Titus  i.  5  j  1  Cor.  ii,  34.) 
Most  intelligent  persons  will  allow  that 
such  an  office,  well  conducted,  must  still 
be  of  high  importance  and  of  immense 
advantage. 

The  last  book  of  Scripture,  written 
when  the  church  was  in  its  most  settled 
state,  contained  epistles  addressed  to  one 
called  the  angel,  whom  the  address  to  as 
an  individual,  and  other  circumstances, 
.  naturally  led  the  mind  to  suppose  to  have 
been  a  single  superintending  minister.  It 
is  evident  that  at  Ephesus  there  was  more 
than  one  presbyter  ;  (Acts  xx,  17.)  and 
that  the  angel  or  superintending  minister 

by  no  moans  of  that  consequence  which  some 
warm  disputants  would  n fleet  to  make  it.  The 
kingdom  of  God  is  not  meat  and  drink,  but  right- 
tousness,  and  peace,  and  joy  in  the  Holy  Ghost. 

For  he  /It'll  iii  these  thing*  srrrrlh.  Christ,  ia  <ir- 
ceploble  to  did.  and  approved  of  men. 

*  "We  sec,"  Hombeck  justly  remarks,  "that 
the  Apostle-;  in  their  writings  were  far  more 
solicitous  about  the  virtues  than  the  degrees  of 
ministers;  and  more  described  and  inculcated 
the  duties  that  become  that  state,  than  determin- 
ed the  form  of  government.'* 

34 


had  exercised  a  judgment  over  others 
who  pretended  to  be  apostles.  Rev.  ii,  2. 
This  appears  then  a  strong  confirmation 
of  the  fact  of  a  single  superior  minister, 
call  him  by  what  name  we  please,  presid- 
ing Over  others,  at  least  in  meetings  of 
the  clergy.  This  has  been  allowed  by 
candid  Presbyterians.* 

At  the  same  time  it  cannot  be  consid- 
ered as  a  point  so  clearly  revealed,  as  that 
Christians,  equally  desiring  to  know  and 
do  the  will  of  God,  should  not,  from  va- 
rious circumstances,  form  different  judg- 
ments. The  author  thinks  episcopacy 
scriptural,  and  divinely  ordained ;  but 
he  dare  not  say  that  it  is  exclusively  so, 
lest  he  be  condemning  the  churches  of 
Christ  in  Scotland,  Germany,  America, 
and  other  parts  of  the  world,  (in  which 
there  has  manifestly  and  largely  been, 
and  still  is,  vital  Christianity  in  a  high 
degree,)  without  the  clear  declaration  of 
the  Scriptures  against  their  system.f 

It  is,  however,  perfectly  clear,  and  ac- 
knowledged on  all  sides,  that  God  has 
appointed  a  distinct  order  of  men  for  the 


*  The  Author  would  too  far  depart  from  the 
subject  of  the  Treatise,  to  enter  into  proofs  which 
might  be  drawn  from  the  Fathers.  Bishop  Hall, 
and  Stillingflect,  and  Hooker,  may  be  referred 
to.  The  genuine  Epistles  of  Ignatius  in  the 
beginning1  of  the  second  century,  are  in  the  Au- 
thor's mind  satisfactory  and  decisive.  There 
arc  some  valuable  observations  on  this  subject 
in  Milner's  Church  History.  See  vol.  i,  page 
161,  and  page  518. 

t  He  enters  fully  into  the  observation  of  the 
the  Rev.  Basil  Woodd — "It  has  been  remarked, 
that  the  difference  of  sentiment  which  prevails 
among1  real  Christians,  does  not  respect  essential 
parts  of  doctrine,  but  other  points  of  a  circum- 
stantial kind,  and  of  subordinate  importance. 
Though  I  am  not  an  architect,  I  can  distinguish 
between  a  scaffold  and  a  building;  and  though 
conscientiously  preferring  episcopal  government 
as  most  scriptural,  1  rejoice  to  think  that  all  theso 
external  concerns  are  but  of  a  temporal  nature, 
and  that  the  various  forms  of  discipline  existing 
in  the.  visible  church,  are  but  so  many  modes, 
which  it  pleases  the  gn  at  Head  of  the  Church 
to  permit  and  employ,  in  elevating  the  great 
spiritual  building,  composed  of  living  stones, 
Which  work  Completed,  the  scaffolding  will  be  no 
longer  necessary."     The  remark  of  Professor 

Campbell  is  also  calculated  to  lead  all  sides  to 
Bee,  that  this  is  Dot  among  the  great  essentials  of 

our  common  chii-l ianity.  He  observes,  "Noth- 
ing can  be  com  l  ived  more  absurd  in  itself,  or 
more  contradictory  to  the  declarations  of  Scrip- 
ture, than  to  say  that  a  man's  belief  and  obedi- 
ence of  the  gospel,  however  genuine  the  one,  and 


266 


THE  CHRISTIAN  HEARER. 


ministry  of  the  word,  and  that  he  by  his 
Spirit  specially  calls  them  to  this  office. 
The  Reformers  insisted  much  on  this  di- 
vine calling  to  the  work  of  the  ministry. 
Bishop  Jewell  says,  "  They  that  enter 
into  the  ministry,  must  be  allowed/not 
of  men  only,  but  of  God.  Therefore, 
whosever  taketh  that  charge  over  the 
people,  must  look  narrowly  into  himself, 
and  see  whether  his  calling  be  of  God. 
If  he  have  not  a  testimony  that  God  has 
called  him  inwardly,  all  other  outward 
calling  is  of  small  purpose." 

Such  being  the  divine  appointment  as 
to  a  peculiar  order  of  men  set  apart  for 
the  ministry  over  Christians  in  general, 
it  is  manifestly  very  important  that  each 
should  know  and  fulfil  their  duties  towards 
each  other.  This  is  a  large  subject,  and 
as  it  is  but  incidentally  connected  with 
this  work,  we  can  only  give  a  few  hints 
upon  it. 

We  will  begin  with  the  office  of  min- 
isters, and  here  chiefly  confine  ourselves 
to  the  words  of  Scripture,  which  are  ever 
remarkable  for  brevity,  fulness,  and  au- 
thority. 

Their  character  "  must  be  blameless 
vigilant,  sober,  of  good  behaviour,  given 
to  hospitality,  apt  to  teach,  not  given  to 
wine,  no  striker,  nor  greedy  of  filthy 
lucre;  but  patient,  not  a  brawler,  not 
covetous ;  one  that  ruleth  well  his  own 
house,  having  his  children  in  subjection 
with  all  gravity.  For  if  a  man  know 
not  how  to  rule  his  own  house,  how  shall 
he  take  care  of  the  Church  of  God  1  Not 
a  novice,  lest  being  puffed  up  with  pride, 
he  fall  into  the  condemnation  of  the 
Devil.  Moreover,  he  must  have  a  good 
report  of  them  that  are  without,  lest  he 
fall  into  reproach."  1  Tim.  iii,  1 — 7. 
And  again,  St.  Paul  shows,  "  the  servant 
of  the  Lord  must  not  strive,  but  be  gen- 
tle to  all  men,  apt  to  teach,  patient,  in 
meekness  instructing  those  that  oppose 
themselves,  if  God,  peradventure,  will 
give  them  repentance  to  the  acknowledg- 


howevcr  sincere  the  other,  are  of  no  sig-nificancy 
unless  he  has  received  his  information  of  the 
gospel,  or  been  initiated  into  the  church  by  a 
proper  minister.  Into  this  absurdity  those  run 
who  make  the  truth  of  God's  promises  depend 
on  circumstances  no  where  referred  to  or  men 
tioncd  in  these  promises." 


ing  of  the  truth."  He  is  to  be  a  lover  of 
good  men,  sober,  just,  holy,  temperate, 
(2  Tim.  ii,  24,  25.)  coveting  no  man's 
silver,  or  gold,  or  apparel.    Acts  xx,  33. 

Their  great  duties  are  to  give  them- 
selves as  far  as  practicable  to  their  min- 
isterial work.  "  We  wijl  give  ourselves 
continual] y  to  prayer,  and  to  the  minis- 
try of  the  word."  Acts  vi,  4.  The  di- 
rections to  them  are  such  as  follows — 
"  Take  heed  unto  yourselves,  and  to  all 
the  flock  over  which  the  Holy  Ghost  has 
made  you  overseers,  to  feed  the  Church 
of  God,  which  he  hath  purchased  with 
his  own  blood.    Acts  xx,  18.    "  Thou, 

0  man  of  God,  follow  after  righteous- 
ness, godliness,  faith,  patience,  meekness; 
fight  the  good  fight  of  faith,  lay  hold  on 
eternal  life,  whereunto  thou  art  also  cal- 
led, and  hast  professed  a  good  profession 
before  many  witnesses."    1  Tim.  iii,  13. 

Give  attendance  to  reading,  to  exhorta- 
tion, to  doctrine;  neglect  not  the  gift 
that  is  in  thee.  Be  thou  an  example  of 
the  believers,  in  word,  in  conversation, 
in  charity,  in  spirit,  in  faith,  in  purity." 

1  Tim.  iv,  12—14. 
Their  more  direct  ministerial  duties  are 

thus  laid  down,  they  are  to  determine  to 
knoio  nothing  among  their  hearers,  but 
Jesus  Christ  and  him  crucified.  1  Cor. 
ii.  2.  To  preach  Christ,  warning  every 
man,  and  teaching  every  man  in  all 
wisdom,  that  they  may  present  every 
man  perfect  in  Christ  Jesus.  Col.  i,  28. 
"To  feed  the  flock  of  God  which  is 
among  you,  taking  the  oversight  thereof, 
not  by  constraint  but  willingly  ;  not  for 
filthy  lucre,  but  of  a  ready  mind,  neither 
as  being  lords  over  God's  heritage,  but 
being  ensamples  to  the  flock."  1  Pet.  v, 
2.  3.  They  are  solemnly  charged  "  be- 
fore the  Lord,  that  they  strive  not  about 
words  to  no  profit,  but  to  the  subverting 
of  the  hearers."  To  each  it  is  said,  "  preach 
the  word,  be  instant  in  season  and  out  of 
season,  reprove,  rebuke,  exhort  with  all 
long-suffering  and  doctrine,  in  all  things 
showing  thyself  a  pattern  of  good  works ; 
in  doctrine  showing  uncorruptness,  gravi- 
ty, sincerity,  sound  speech  that  cannot  be 
condemned,  that  he  that  is  of  the  contra- 
ry part  may  be  ashamed,  having  no  evil 
thing  to  say  of  you.  Titus  ii,  1,  7,  8. 
The  mode  of  preparing  his  discourses  is 


THE  CHRISTIAN  HEARER. 


267 


described,  Eccles.  xii,  9.  "  Because  the 
preacher  was  wise,  he  still  taught  the 
people  knowledge ;  yea,  he  gave  good 
heed,  and  sought  out,  and  set  in  order 
many  proverbs.  The  preacher  sought 
to  find  out  acceptable  words,  and  that 
which  was  written  was  upright,  even 
words  of  truth." 

Their  reward  is  not  small.  "  When 
the  chief  shepherd  shall  appear,  ye  shall 
receive  a  crown  of  glory  that  fadeth  not 
away."  1  Pet.  v,  3.  "  He  that  receiveth 
you  receiveth  me,  and  he  that  receiveth 
me,  receiveth  him  that  sent  me."  Matt.  x. 
40.  "  Who  then  is  a  faithful  and  wise 
servant  whom  his  Lord  has  made  ruler 
over  his  household,  to  give  them  meat  in 
due  season  ?  Blessed  is  that  servant 
whom  his  Lord  when  he  cometh  shall 
find  so  doing.  Verily  I  say  unto  you, 
that  he  will  make  him  ruler  over  all  his 
goods."   Matt,  xxiv,  45 — 47. 

Their  punishment  for  neglected  duty 
will  be  aggravated.  "  Son  of  man,  I  have 
made  thee  a  watchman  unto  the  house  of 
Israel,  therefore  hear  the  word  at  my 
mouth,  and  give  them  warning  from  me. 
When  I  say  to  the  wicked,  thou  shalt 
surely  die,  and  thou  givest  them  not  warn- 
ing, nor  speakest  to  warn  the  wiSked  from 
his  wicked  way  to  save  his  life,  the  same 
wicked  man  shall  die  in  his  iniquity,  but 
his  blood  will  I  require  at  thine  hand." 
Ezek.  iii.  17,  18.  "  There  shall  be  false 
teachers  among  you,  who  privily  shall 
bring  in  damnable  heresies,  even  denying 
the  Lord  that  bought  them,  and  bring  up- 
on themselves  swift  destruction."  2  Pet. 
ii.  1.  2.  "Wo  unto  them  ....  wandering 
stars,  to  whom  is  reserved  the  blackness 
ofdarkness  forever."  Jude,  11 — 13. 

Such  is  the  scriptural  account  of  the 
situation  and  duties  of  ministers.  O  that 
it  may  be  written  on  every  minister's 
heart,  and  influence  his  whole  life!  How 
contrary  is  all  this  to  a  worldly,  trilling, 
gay,  and  easy  life  f  to  a  mere  taste  for 


♦The  Episcopal  Church  in  America  lias 
strongly  rxpres.-ted  its  sentiments  on  this  subject. 
At  the  Eighth  Annual  Convention  of  the  Protest- 
ant Episcopal  Church  in  the  State  of  Ohio,  held 
June  3d,  18:25,  after  elating-  that  "the  practice 
of  mixing  in  the  fashionable  amusements  of  the 
world  is  inconsistent  with  the  principles  of 
Christianity,  and  has  a  direct  tendency  to  check 


elegance  and  literature  ;  and  still  more  to 
a  covetous,  preferment-seeking,  or  flatter- 
ing spirit!  to  a  proud,  self-exalting,  lord- 
ly carriage  over  the  flock  of  Christ ! 

The  Holy  Spirit  can  make  all  that 
minister  in  holy  things  faithful  teachers. 
0  that  his  grace  may  largely  descend 
upon  them  !  Bingham  has  noticed  that 
"  The  primitive  teachers  acknowledged 
their  dependence  on  the  Holy  Spirit." 
Chrysostom  says  in  one  place,  "  that  he 
expected  the  grace  of  the  Spirit  to  souud 
in  his  mind ;  in  another,  "  I  do  not  think 
that  I  spake  those  words  of  myself,  but 
God, who  foresaw  what  would  happen,  put 
those  words  into  my  mind :"  speaking 
of  the  preaching  of  Flavian  he  says,  "It 
was  not  human  thought  that  poured  forth 
his  discourse,  but  the  grace  of  the  Holy 
Spirit  :  as  it  was  not  the  nature  of  the 
vine,  but  the  power  of  Christ,  that  made 
the  water  wine."  St.  Austin  also  often 
speaks  of  such  assistances  of  the  Spir- 
it in  preaching  ;  and  especially  urges 
prayer  for  this  end. 

There  is  much  reciprocation  between 
ministers  and  people :  a  good  minister 
will  in  a  course  of  years,  raise  up  good 
people  around  him.  A  minister  praying 
for  his  people,  will  find  them  praying  for 
him.  A  preacher  steadily  and  faithfully 
ministering  among  his  people,  will  find 
it  a  help  to  their  steady  attendance  upon 
him.  Party  or  controversial  preachers 
will  make  party  or  controversial  hearers. 
The  fruit  springing  up  will  be  according 
to  the  seed  sown.  O  how  important  that 
we  manifest  a  right  spirit,  and  sow  the 
right  seed  among  our  hearers! 

But  all  faithful  ministe  rs  must  expect 
opposition,  contempt,  and  ill  usage. — 
"  The  servant  is  not  greater  than  his 
Lord.  If  they  have  persecuted  me,  they 
will  also  persecute  you."  John  xv,  20. 
They  will  turn  all  to  good  account.  The 
very  sins  of  those  who  abuse  the  Gospel, 
and  the  false  doctrines  of  those  who  pcr- 


the  progress  of  vital  religion,"  it  was  resolved, 
"  as  the  sense  of  the  Convention,  that  it  be  ear- 
nestly recommended  to  the  Member*  of  the. 
Church,  to  abstain  from  frequenting-  Halls,  and 
other  places  of  vain  amusements,  and  that  they 
likewise  use  their  influence  with  their  families 
and  dependants,  to  induce  them  to  abandon 
such  practices." 


968 


THE  CHRISTIAN  HEARER. 


vert  it,  enable  ministers  more  fully  tojticable,  by  their  stated 


state  the  clear  and  full  truth  in  all  its 
parts.  The  spirit  also  in  which  minis- 
ters meet  improper  conduct  in  their  hear- 
ers will  often  help  to  remove  it.  An  at- 
tendant on  an  eminent  minister  began  to 
think  he  got  no  good  from  his  ministry, 
and  became  lax  in  his  attendance.  Com- 
plaining to  a  friend  that  he  could  not 
profit  by  what  he  heard,  he  was  advised 
to  go  to  his  minister  and  converse  with 
him.  He  did  so  ;  and  after  some  con- 
versation, explicitly  told  him  that  he 
found  no  piofit  under  his  ministry.  The 
minister  with  great  humility  said,  "  I  am 
not  surprised  at  it.  My  only  wonder  is, 
that  any  human  being  should  have  been 
profited  by  such  a  poor  ministry  as  mine 
is."  This  humble  declaration  at  once 
overcame  the  hearer.  He  saw  his  own 
error.  The  veil  over  his  own  eyes  was 
removed,  and  bursting  into  tears,  he  said, 
"Osir,  it  is  all  my  own  fault;  I  have! 
been  getting  worldly  and  neglecting 
prayer,  and  that  is  the  whole  reason  why 
I  have  not  profited." 

But  we  must  not  enlarge ;  there  are 
important  duties  belonging  to  hearers: 
and  as  this  is  a  day  in  which,  from  the 
peculiar  circumstances  of  our  times,  the 
free  character  of  our  constitution,  and 
the  liberty  of  speaking  and  acting  which 
we  all  enjoy,  these  duties  are  considera- 
bly disregarded,  it  may  be  desirable,  in 
the  spirit  of  love,  to  enter  at  some  length 
into  the  duties  of  Christian  congrega- 
tions and  Christian  people  toward  their 
ministers. 

The  subject  may  be  considered  with 
refeience  to  the  duties  owing  generally 
by  Christians  to  their  ministers,  and  to 
those  who  are  more  especially  owing  by 
members  of  the  established  church  to 
their  regularly  appointed  pastor. 

There  are  many  general  duties  owing 
to  ministers. 

1.  To  hear  them.  To  attend  upon 
their  ministry.  If  God  graciously  sends 
his  ministers,  it  is  obviously  the  duty  of 
those  around  them  to  hear.  We  need 
not  enlarge  here,  as  the  duty  has  been 
sufficiently  shown.  But  it  is  not  enough 
considered  that  this  duty  is  binding  in 
many  cases  where  it  is  neglected.  Min- 
isters should  be  heard,  where  it  is  prac- 


congregations 
whenever  they  preach.*  But  is  not  at- 
tendance upon  them  often  a  matter  of 
caprice  and  momentary  feeling  ?  Do  not 
sometimes  such  conversations  arise  as 
these — "  Will  you  go  to  church  this 
morning  ?" — "  No  ;  it  looks  cloudy" — or, 
:i  it  is  foggy" — or,  "  it  is  cold" — or,  "  it 
is  hot" — or,  "  it  rains" — or,  M  I  am  tired" 
— or,  K  Mr.  Such-a-one  only  preaches — 
I  will  stay  quietly  at  home  and  read  a 
book."  This  is  not  right.  Such  excuses 
would  not  be  made  if  a  party  of  friends 
were  to  be  visited.  We  allow  that  there 
are  cases  of  sickness  and  delicate  health 
which  furnish  a  sufficient  reason  for  .not 
going  under  certain  circumstances.  We 
allow  that  very  little  children  cannot  be 
brought  without  disturbance  (though 
there  are  advantages  in  accustoming  chil- 
dren from  early  years  to  come)  and  that 
where  they  cannot  come,  some  one  must 
stay  at  home  to  take  care  of  them  ;  but 
the  case  may  surely  thus  be  put  with 
fairness,  and  yet,  if  so  put,  how  many 
will  it  condemn — that  no  impediment  is  a 
satisfactory  objection  which  is  not  also 
found  a  sufficient  impediment  to  keep 
you  from  taking  those  pleasures  which 
require  limilar  efforts.  It  is  very  dis- 
couraging to  a  faithful  minister,  to  see 
empty  pews  and  a  thin,  scattered  congre- 
gation. At  other  times,  such  remarks 
as  these  are  made — "  There  is  an  emi- 
nent preacher  to  occupy  such  a  pulpit — 
there  is  something  peculiar  in  such  a 
place  of  worship  ;  let  us  go  there  !"  The 
being  absent  whenever  a  stranger  is  to 
be  heard,  does  not  show  steadiness  of 
Christian  character.  Times  may  .be 
commonly  taken  for  hearing  strangers 
which  do  not  interfere  with  regular  (we 
should  not  say  tindeviating)  attendance 


*  It  is  noticed  of  the  excellent  Sir  John  Bar- 
nard, a  Lord  Mayor  of  London,  six  times  cho- 
sen Member  for  the  City,  and  called  the  orna- 
ment of  the  human  race,  that  he  constantly  at- 
tended twice  every  Lord's  day  to  pay  honour  to 
his  Maker  in  the  great  congregation,  where  he 
behaved  with  exemplary  seriousness,  hearing 
the  preacher  (though  his  inferior  in  knowledge 
of  divinity,  no  less  than  in  strength  of  intellect,) 
with  evident  signs  of  meekness  on  his  counte- 
nance, and  re  verencc  for  a  mode  of  religious  in- 
struction appointed  from  above. 


THE  CHRISTIAN  HEARER. 


on  a  stated  minster,  or  at  a  stated  place. 
Roving  about,  among  Christians,  more 
than  quite  staying  away,  seems  to  be  the 
prevailing  evil.  Regular  hearing  at 
stated  places  is  of  great  importance  ;  but 
there  are  those  who  err  on  the  other  side; 
they  are  always  hearing,  running  after 
different  preachers,  and  that  to'  the  neg- 
lect of  duties.  They  have  been  compared 
to  Pharaoh's  lean  cattle — always  eating, 
but  still  ill  favoured.  Patient  hearing  is 
another  part  of  the  same  duty  ;  we  see 
tokens  of  impatience  when  persons  are 
turning  round  to  look  at  the  clock,  or  are 
manifestly  restless  during  the  sermon,  or 
hastening  out  before  the  blessing. 

To  esteem  them.  Are  not  ministers, 
even  when  good  men,  sometimes  slighted 
and  neglected,  not  only  by  the  ignorant 
and  rude,  but  by  those  who  from  their 
situation  in  life  should  know  better  ?  If 
ministers  do  not  happen  to  have  com- 
manding or  popular  talents,  or  great 
learning,  or  private  property,  they  are 
put  in  the  back  ground  and  trodden  upon. 
How  contrary  is  this  to  the  express  di- 
rection of  Holy  Scripture  ! — "  We  be- 
seech you,  brethren,  to  know  them  who 
labour  among  you,  and  are  over  you 
in  the  Lord,  and  admonish  you,  and 
to  esteem  them  very  highly  in  love  for 
their  works'  sake."  1  Thess.  v,  12.  Sure- 
ly the  very  circumstances  of  a  man's 
having  fewer  worldly  commendations, 
will  only  be  another  argument  with  a 
generous  and  Christian  mind  for  more 
special  courtesy  and  attention.  Is  he  a 
humble,  patient,  self-denying,  faithful  la- 
bourer? t:  receive  him  in  the  Lord  with 
all  gladness,  and  hold  such  in  reputation." 
Is  he  defective  in  any  point  ?  remember 
his  office,  and  you  will  act  towards  him 
as  you  would  in  the  case  of  the  failings 
of  a  revered  parent.  Even  St.  Paul  had 
defects  ;  and  it  is  recorded  in  honour  of 
the  Galatians,  "  Ye  know  how  through 
infirmity  of  the  flesh  I  preached  the 
Gospel  unto  you  at  the  first,  and  my 
temptation,  which  was  in  my  flesh,  ye 
despised  not,  nor  rejected."  Gal.  iv,  13, 
14.  It  must  indeed  be  allowed  that  the 
worldliness  of  some  ministers,  and  the 
extravagant  height  to  which  others,  seek- 
ing their  own  glory  only,  have  advanced 
the  ministerial  pretensions,  have  brought 


contempt  on  ministers  in  general ;  but 
we  should  distinguish  between  the  office, 
and  the  men.  It  must  also  be  admitted, 
that  some  esteem  the  minister  that  they 
usually  hear  too  highly,  so  that  if  anoth- 
er minister  happen  to  preach  they  are 
displeased,  and  will  hardly  hear  him, 
thinking  that  they  cannot  profit  by  a 
stranger.  While  we  allow  the  benefit  of 
a  regular  ministry,  we  must  not  limit 
God  to  one  instrument,  lest  we  provoke 
him  to  withhold  the  divine  blessing  which 
alone  enriches  the  soul.  But  with  these 
admissions,  still  ministers  in  circumscrib- 
ed spheres  are  frequently  treated  as  infe- 
riors, as  idle  persons  who  have  plenty  of 
time,  and  may  be  made  to  wait.  Now  as 
they  are  generally  men  of  education,  of 
study,  and  of  devotion,  so  they  have  a 
quick  sensibility  of  feeling ;  there  is  a 
refinement  of  mind  which  is  deeply  pain- 
ed by  improper  conduct.  Those  offend 
against  this  who  praise  them  to  their  face ; 
who  find  fault  with  them  harshly  and 
severely  ;  who  bring  rudely  before  them 
painful  and  unwelcome  things  that  they 
know  they  cannot  remedy ;  or  treat  them 
with  an  offensive  familiarity.  M  Rebuke 
not  an  elder,  but  entreat  him  as  a  father." 
1  Tim.  v,  1. 

It  is  a  very  important  part  of  this  es- 
teem not  to  listen  to,  or  catch  up,  foolish, 
silly,  scandalous  tales,  which  are  always 
afloat  respecting  any  public  character, 
and  almost  invariably  originate  in  gross 
mistake,  if  not  in  entire  falsehood.  It  is 
very  injurious  to  propagate  such  things; 
and  persons  who  do  so  are  often  uncon- 
scious how  materially  they  may  impair 
the  effects  of  ministerial  labours.  The 
scriptural  rule  is,  "  Against  an  elder  re- 
ceive not  an  accusation,  but  before  two  or 
three  witnesses."  1  Tim.  v,  19.  It  is 
never  expedient  to  give  way  to  tittle 
tattle,  even  about  a  minister's  real  im- 
prudences and  defects.  Preacheis  arc 
men  of  like  passions  with  others,  and 
must  not  be  expected  to  be  angels.  "What 
if  in  despising  the  vessel  you  should  lose 
all  the  treasure  which  it  contains  !  2  Cor. 
iv,  17.  Form  reasonable  expectations 
respecting  them.  Do  not  think  too  much 
of  them  on  the,  one  hand  ;  nor,  on  the 
other,  expect  too  much  time  and  at  t  en 
lion  from  them.    Ministers  have  a  great 


270 


THE  CHRISTIAN  HEARER. 


work;  their  studies  call  justly  for  much 
time.  Do  not  then  be  disappointed  if 
they  do  not  visit  you ;  and  do  not  you 
waste  their  time  and  take  up  the  valuable 
moments  which  belong  to  their  studies 
by  needless  visits,  nor  by  prolonging 
necessary  intercourse.  Some  will  pre- 
tend to  come  for  advice,  when  it  is  man- 
ifest that  they  have  made  up  their  minds 
before  they  go.  Is  there  not  in  many  of 
these  things  a  want  of  sympathy  with 
them  in  their  arduous  work  ?  yet  let  it 
be  gratefully  acknowledged  by  every 
minister,  that  there  are  those  who  are  his 
daily  joy  and  crown. 
.  3.  To  obey  them.  Whatever  they  re- 
quire, from  God's  word,  comes  with  addi- 
tional force  and  obligation,  from  its  hav- 
ing been  brought  before  us  by  his  ap- 
pointed minister.  "  He  that  despiseth, 
despiseth  not  man,  but  God."  The  ex- 
press directions  of  Scripture  on  this  point 
are  very  plain.  "  Obey  them  that  have 
the  rule  over  you,  and  submit  yourselves, 
for  they  watch  for  your  souls  as  they 
that  must  give  account,  that  they  may  do 
it  with  joy,  and  not  with  grief,  for  that 
is  unprofitable  for  you."  Heb.  xiii,  17. 
There  is  a  laxity  of  sentiment  on  this 
point  which  was  unknown  to  the  primi- 
tive church,  and  it  evidences  a  wrong 
state  of  feeling,  and  is  seriously  preju- 
dicial to  the  soul.  Do  not  even  good 
men  sometimes  speak  and  act  as  if  the 
Scriptures  had  not  enjoined  such  duties 
as  we  have  recited,  and  as  if  they  were 
wholly  independent  ?  True  it  is,  minis- 
ters must  not  be  obeyed  against,  or  be- 
yond the  written  woid;  and  true  it  is 
that  we  must  judge  for  ourselves  as  to 
the  principles  of  divine  truth  from  that 
word,  as  the  only  ultimate  reference : 
and  we  may  differ  from  them  in  various 
particulars,  and  yet,  differing  with  reluc- 
tance and  prayer,  still  hear  aright :  but 
do  not  many  think  little  or  nothing  of 
the  obligation  of  obedience,  where  the 
minister's  instruction  is  supported  by,  and 
founded  on  the  word  of  God,  and  all  his 
aim  to  make  them  conformable  to  that 
word  ?  We  shall  have  occasion  to  dwell 
farther  on  this  subject  in  another  part  of 
this  work. 

4.  To  'provide  for  them,  is  another 
duty  of  hearers  towards  their  ministers. 


The  Apostle  Paul,  who  could  the  more 
easily  speak  on  this  point  to  those 
churches  among  whom  he  used  none  of 
these  things,  writes  very  decidedly  on 
this  point,  and  that  at  considerable 
length.  1  Cor.  ix,  7 — 25.  He  declares, 
"  So  hath  the  Lord  ordained,  that  they 
which  preach  the  Gospel  should  live  of 
the  Gospel  ;"  and  expressly  tells  the 
Thessalonians,  "  Let  him  that  is  taught 
in  the  word  communicate  to  him  that 
teacheth  in  all  good  things."  Now,  not 
to  speak  of  the  frauds  and  keeping  back 
of  just  dues  in  tithes,  by  which  many 
ministers  are  yearly  robbed  of  that  which 
is  their  right  according  to  the  laws  of 
the  land,  it  is  evident,  if  these  scriptural 
precepts  were  duly  regarded,  we  should 
not  have  many  ministers  in  the  greatest 
difficulties  for  a  maintenance,  and  others 
so  scantily  provided  for,  that,  had  they 
not  private  property,  or  other  means  be- 
sides the  produce  of  their  ministry,  they 
and  their  families  would  actually  want 
bread.  In  such  a  case  as  a  late  distin- 
guished author,  labouring  as  he  did  in 
such  a  city  as  London,  and  so  scantily 
provided  for  as  he  was  by  those  among 
whom  he  laboured,  there  manifestly  was 
not  the  communicating  in  all  good  things 
of  which  the  Apostle  speaks,  to  the  ex- 
tent there  ought  to  have  been.* 

5.  To  pray  for  them,  is  a  still  more 
important  duty,  and  greatly  pressed  up- 
on hearers  by  the  sacred  writers.  How 
urgent  the  most  successful  of  all  minis- 
ters, St.  Paul,  is  on  this  point — "  Breth- 
ren, pray  for  us,  that  the  word  of  the 
Lord  may  have  free  course  and  be  glori- 
fied, even  as  it  is  with  you."  2  Thess.  iii, 
1.  And  again,  "  Now  I  beseech  you, 
brethren,  for  the   Lord  Jesus  Christ's 


*  Many  curates  in  humble  circumstances,  and 
others,  from  want  of  information,  are  often  with- 
out really  valuable  books.  The  author  has 
known  some  excellent  individuals  in  the  higher 
classes,  who  have  been  eminently  useful  by  gifts 
or  works  calculated  to  give  their  minister  the 
best  help — such  as  Richmond's  Fathers  of  the 
English  Church,  Scott's  Bible,  Milner's  Church 
History,  Simeon's  Skeletons,  or,  Horse  Homi- 
leticce ;  or  lesser  works,  as  Biddulph's  Essays 
on  the  Liturgy,  Scott's  Life,  Wilber force's  Prac- 
tical View,  Baxter's  Reformed  Pastor,  &c.  &c. 
Such  gifts  have  been  abundantly  repaid  in  the 
increased  usefulness  of  their  pastor. 


THE  CHRISTIAN  HEARER. 


371 


sake,  and  the  love  of  the  Spirit,  that  ye 
strive  together  with  me  in  your  prayers 
to  God  for  me."   Rom.  xv,  30.  And 
again,  "praying  always,. ...and  for  me, 
that  utterance  may  be  given  unto  me, 
that  I  may  open  my  mouth  boldly,  to 
make  known  the  mystery  of  the  Gospel." 
Ephes.  vi,  18 — 20.    There  is  hardly  an 
Epistle  without  a  request  of  this  kind ; 
(2  Cor.  i,  11  ;  Col.  iv,  3 ;  1  Thess.  v, 
25,)  a  request  that,  coming  from  an  in- 
spired Apostle,  in  a  letter  to  be  the  direc 
tory  of  the  Church  in  future  ages,  comes 
with  all  the  sanctions  of  a  divine  precept, 
to  Christians  in  every  age.     Here  then 
is  a  point  of  vast  magnitude,  both  with 
regard  to  the  usefulness  of  ministers,  and 
the  edification  and  comfort  of  their  hear- 
ers.    How  often  have  you  prayed  for 
your  minister  ?  Does  this  come  in  every 
day's  prayer  ?  Can  you  expect  to  derive 
profit   from  his  ministry  without  this 
spirit  of  prayer  ?  Ministers  are  but  God's 
instruments.     It  is  not  their  genius,  tal- 
ent, or  learning  that  is  to  convert  your 
soul ;  nor  their  deficiencies  in  these  that 
are  to  hinder  your  conversion ;  it  is  not 
their  wisdom  and  piety  that  will  save 
you ;   they  are  only  the   channels  of 
good  j  the  Spring  Head  is  above.    O,  by 
faith  and  prayer  for  your  minister,  open 
the  fountains  of  that  unfathomable  and 
exhaustless  fulness,  that  may  ever  flow 
replenishing  your  ministers,  and  descend- 
ing in  rich  abundance  to  your  own  soul 
The  union  of  prayer  in  families  and  in 
social  meetings  is  here  specially  impor 
tant.    Is  the  minister  pious  ?  what  a  help 
to  his  labours  !  Is  he  otherwise?  what  a 
means  of  making  him  all  that  it  is  desir- 
able he  should  be  ! 

We  have  now  to  consider  those  duties 
which  are  more  especially  owing-  by  mem 
bers  of  the  established  churck  to  their 
regularly  appointed  pastor. 

In  considering  these,  it  may  be  first 
expedient  to  show  the  importance  of  an 
establishment. 

Surely  it  is  right  and  scriptural  for 
the  government  of  a  country  to  establish 
and  maintain  the  Christian  Religion  in 
that  form  in  which  they  conscientiously 
receive  it.  It  appears  nothing  more  than 
using  the  talent  of  influence  and  power 
which  God  has  entrusted  to  them  for  the 


glory  of  his  name.  It  is  both  a  wise  and 
a  Christian  course  to  maintain  the  form 
which  they  and  the  greater  part  of  the 
community  approve  as  most  conformable 
to  the  Scriptures,  and  tolerate  all  others, 
consistent  with  good  order  and  peace  : 
the  wisest  governments  have  ever  re- 
spected the  rights  of  conscience.*  The 
Scripture  contains  promises  that  most  ex- 
pressly show  that  governments  shall 
maintain  and  support  the  Christian 
Church — Kings  shall  be  thy  nursing 
fathers,  and  their  Queens  thy  nursing 
mothers — Kings  shall  minister  unto  thee 
—  Thou  shalt  suck  the  breasts  of  Kings, 
and  the  like.  The  provision  made  in 
this  country  for  the  established  Church 
of  England,  seems  but  the  fulfilling  of 
these  promises. 

Looking  at  it  in  this  view,  what  a  no- 
ble provision  did  the  piety  of  our  ances- 
tors, and  the  zeal  of  Christians  of  former 
days,  make  for  the  spiritual  wants  of 
the  people  !  The  whole  country  is  di- 
vided into  parishes,  and  a  church  is 
erected  in  each  parish. 

Then,  what  care  has  been  taken  to 
preserve  the  purity  of  this  church  !  The 
minister  who  is  appointed  to  any  holy 
office  has  to  answer  the  most  solemn 
questions  before  he  is  ordained.  He  has, 
in  the  presence  of  God  and  the  congre- 
gation, to  declare  his  determination  by 
the  help  of  the  Lord  to  lay  aside  the 
study  of  the  world,  and  of  the  flesh,  and 
to  give  all  faithful  diligence  to  know  and 
teach  the  word  of  God.  A  Liturgy  full 
of  devout  and  admirable  prayers  is  pro- 
vided to  assist  us  in  public  worship,  and 
in  the  course  of  that  Liturgy  nearly  the 
whole  word  of  God  is  read  once  a  year, 
and  the  most  important  parts  thrice  a 
year.  There  is  a  spring  of  revival  and 
restoration  to  first  purity  in  these  things 
of  which  the  English  Church  has  often 
found,  and  is  now  experiencing  the  ben- 
efit. In  no  church  perhaps  in  the  world 
is  so  much  of  the  Holy  Scriptures  read, 
and  all  this  is  in  general  provided  for  by 
the  government  of  our  country,  through 


*  Till  Bishop  Taylor's  Liberty  of  Prophesy- 
ing-, and  Locke's  Letters  on  Toleration  were 
published,  the  true  principles  of  Toleration  seem 
to  have  been  very  little  understood. 


272 


THE  CHRISTIAN  HEARER. 


the  piety  of  our  ancesters,  without  any 
expense  to  ourselves. 

What  an  immense  help  is  all  this  to 
the  faithful  ministry  of  the  word  !  It 
places  ministers  at  once  on  the  most  de- 
sirable vantage  ground  for  declaring  the 
truth.  Sherlock,  in  his  Treatise  on  Re- 
ligious Assemblies,  observes,  "  To  enjoy 
the  liberty  of  public  worship  near  our 
own  dwellings,  without  being  forced  to 
seek  for  it  at  a  distance,  would  have  been 
thought  a  great  privilege  in  former  ages, 
like  the  heavenly  manna  falling  round 
about  the  tents  of  the  true  Israelites. 
Neighbours,  members  of  one  congrega- 
tion, living  near  to  each  other,  and  con- 
versing often  together,  may  attain  many 
importants  ends  of  Christian  communion, 
and  have  many  advantages  for  strength- 
ening, exhorting,  reproving,  and  watch- 
ing over  each  other.  When  the  children, 
and  servants,  and  inmates  go  to  the  same 
place  with  the  head  of  the  family,  he 
knows  that  they  are  there,  and  they  are 
encouraged  and  quickened  by  his  exam- 
ple. 

It  has  been  objected  to  the  Establish- 
ment, that  the  patronage  to  livings  is 
generally  in  such  hands,  that  it  is  not 
probable  that  pious  and  suitable  men  will 
be  placed  in  them,  but  much  more  likely 
that  eager,  worldly  and  ambitious  men, 
who  stoop  to  flatter  others,  will  obtain 
what  retired  and  more  deserving  men 
lose.  Patronage  is  a  talent  of  immense 
responsibility  ;  and  we  would  rather  ex- 
cite a  spirit  of  prayer  for  those  to  whom 
it  is  entrusted,  than  reproach  those  who 
abuse  it.  But  we  need  not  enter  into  a 
consideration  of  the  way  in  which  it  is 
sometimes  exercised  ;  or  notice  the  sins 
of  the  people,  as  one  cause  why  God 
may  permit  it  to  be  ill  exercised  ;  or  re- 
mark, the  property  on  which  patronage 
was  originally  in  most  cases  founded, 
was  a  voluntary  contribution  to  the 
church  by  private  individuals,  and  ask, 
Was  it  not  reasonable  that  they  who  paid 
the  expense  should  choose  the  Teacher  ? 
or  can  those  who  gratuitously  obtain  any 
benefit  justly  complain  ?  Let  us  remem- 
ber that,  in  fact,  no  human  scheme  is 
without  considerable  difficulties;  nor  can 
any  plan  be  devised  by  man  for  securing 
in  perpetuity  an  unexceptionable  admin- 


istration o*r  a  constant  succession  of  able 
and  pious  ministers  to  the  same  place. 
The  Churches  of  Geneva  have  declin- 
ed from  the  Gospel ;  the  once  Pres- 
byterian places  of  worship,  in  various 
parts  in  our  own  country,  have  become 
Arian  or  Socinian ;  and  it  has  been 
abundantly  seen,  that  every  human  de- 
vice has  fallen  short  of  fully  attaining 
the  desired  result.  Are  we  then  left 
without  iemedy?  As  it  regards  man's 
help,  we  are  often  left  without  remedy  ; 
and  it  is  needful  and  profitable  to  feel 
this,  to  wean  us  from  man  and  his  wis- 
dom and  contrivances,  and  lead  us  more 
simply  to  God.  We  are  not  left  without 
remedy  in  him.  He  only  raises  up  pious 
Ministers;  He  only  governs  all  minds, 
so  that  such  ministers  labour  just  where 
it  pleases  Him.  He  has  the  key  of  Da- 
vid ;  he  opens,  and  no  man  shuts  ;  and 
shuts,  and  no  man  opens.  We  believe 
from  experience,  that  the  Holy  Spirit 
never  stirred  up  two  or  three  constantly 
and  perseveringly  to  meet  together  many 
years,  and  ask  of  God  for  faithful  Min- 
isters, without  in  the  result  obtaining  the 
blessing  to  the  place  for  which  they 
prayed.  Here  is  the  only  effective,  here 
is  the  full  remedy  for  the  evil ;  "  cease 
ye  from  man,  trust  in  Jehovah." 

It  is  not  a  sufficient  objection  therefore 
to  the  obvious  benefits  of  an  Establish- 
ment to  say,  that  many  ministers  are  un- 
faithful to  their  sacred  engagements.  The 
mal-administration  of  an  institution  by 
no  means  proves  that  the  institution  is 
wrong,  for  there  is  no  institution  that  is 
not  exposed,  in  our  fallen  world,  to  this 
evil,  only  the  more  excellent  the  institu- 
tion is,  the  greater  guilt  lies  on  those, 
who,  by  ministering  unworthily,  bring 
unmerited  reproach. 

Nor  is  it  a  sufficient  objection  to  say 
that  "  a  minister  is  forced  upon  me.  and 
I  have  no  choice."  There  can  hardly  be 
a  single  congregation  where  some  might 
not  hold  this  language.  There  are  a 
thousand  circumstances  in  which  you 
have  been  placed  without  your  own 
choice  ;  your  parents,  your  birth,  your 
native  place,  your  education,  your  situa- 
tion, and  a  variety  of  other  things,  have 
been  fixed,  more  or  less,  without  your 
option.     You  are  not  responsible  for 


THE  CHRISTIAN  HEARER. 


273 


God's  piovidence,  but  for  the  right  .im- 
provement of  such  advantages  as  he  has 
graciously  afforded  you. 

The  grand  remedy  for  these  and  simi- 
lar evils,  and  for  any  imagined  or  real 
defect  in  the  Liturgy,*  is  not  any  partic- 
ular constitution  that  individuals  may 
think  to  be  altogether  immaculate,  but 
an  enlarged  spirit  of  prayer  for  the  plen- 
teous effusion  of  the  Holy  Spirit  on  the 
whole  Church,  and  each  individual  branch 
of  it.  The  Holy  Ghost  only  sends  faith- 
ful ministers  to  any  church  ;  and  while 
men  are  looking  at  mere  human  agency, 
and  disregarding  his  special  office,  how 
can  their  designs  prosper  1  But  let  the 
more  serious  members  of  any  church 
unite  in  prayer  for  this  particular  object 
and  they  may  fully  expect  that  faithful 
labourers  will  be  raised  up,  by  whatever 
human  agents  ministers  may  be  appoint- 
ed over  us.  And  so,  whatever  may  be 
the  minor  defects  of  our  Evangelical 
Liturgy,  let  the  Spirit  of  grace  and  sup- 
plication be  in  our  own  hearts,  and  those 
defects  will  be  lost  in  the  edification  and 


♦Mr.  Scott  remarks  with  gveit  candour,  "I 
believe  there  are  many  thiners  nnscriptural 
among-  us  all ;  that  is,  either  defective,  redund- 
ant, or  erroneous  :  but  human  nature  is  very 
fallible  ;  ten  thousand  circumstances  produce 
prejudices  which  warp  the  judgment;  and  the 
Lord  seems  to  illuminate  his  people  but  in  part. 
There  must  therefore  be  differences  of  opinion  ; 
these  our  corrupt  passions  will  magnify  into 
matters  of  importance ;  but  when  we  are  satis- 
fied in  our  minds  as  far  as  circumptances  will 
admit,  that  we  arc  in  the  place,  and  worshipping 
after  the  manner  that  it  is  the  will  of  God  we 
should,  we  are  not  vainly  to  imagine  that  we 
can  do  much  more,  or  that  we  can  remove  rocks 
and  mountains,  for  it  would  be  no  less  a  work, 
if  we  could  bring  the  state  of  the  church,  even 
m  our  own  neighbourhood,  from  what  aires  have 
confirmed  to  what  we  think  right,  and  at  last, 
we  are  as  liable  to  be  prejudiced  and  to  mistake 
as  other  men."  He  elsewhere  declares,  "A 
minister  may  officiate  and  labour  in  the  estab- 
lishment COnacientiotjdy  and  usefully,  without 

beimr  required  to  do  any  thing  which  he  regard* 

as  unlawful;  that  is,  with  the  views  which  ] 
have  of  Christianity,  and  of  the  ministry,"  and 
speaks  of  being  reconciled  to  the  assent  and 
consent  to  the  whole  of  the  prayer-hook,  re- 
quired of  ministers  institute,!  to  benefices,  "|,y 
the  consideration  that  it  by  no  means  is  sup- 
posed to  imply  patting  the  prayer-book  on  the 
footing  of  the  Bible,  and  by  reflecting  thai  many 
things  are  wrong  eveiy  where."  See  his  Let 
ters. 

35 


comfort  we  shall  receive  in  those  devout 
and  holy  prayers  with  which  the  Liturgy 
abounds. 

What  a  recommendation  is  it  of  the 
Established  Church  of  this  country,  that 
maityrs  were  its  founders,  and  some  of 
the  best  practical  divines  have  ministered 
at  its  sanctuary.  With  such  men  as 
Cranmer,  Latimer,  Ridley,  Bradford,  and 
Hooper,  laying  its  plan,  and  such  men 
as  Hall,  Hopkins,  Beveridge,  and  Leigh- 
ton,  among  its  prelates ;  with  Lord  Bur- 
leigh, Bacon,  Boyle,  Newton,  Addison, 
and  Johnson,  and  an  innumerable  host 
of  wise,  powerful,  learned,  and  enlarged 
minds  among  its  members,  and  -with  the 
test  of  continuance  for  three  centuries, 
the  Church  of  England  is  surrounded 
with  a  glory  and  honour  that  may  well 
claim  the  respectful  attention  of  all 
Christians,  and  the  affectionate  venera- 
tion of  all  its  members. 

Observe  the  obvious  blessings  that  have 
followed  in  the  train  of  this  establishment. 
Apait  from  its  highest  blessing,  that  of 
being  a  branch  of  the  visible  church  in 
which  innumerable  immortal  beings  have 
been  born  again,  made  members  of  Christ, 
children  of  God,  and  inheritors  of  the 
kingdom  of  heaven,  it  has  diffused,  among 
all  ranks  and  classes,  a  knowledge  of  tfre 
leading  truths  of  revelation.  It  has  been 
a  bulwark,  a  constant  standard  of  divine 
truth,  and  a  rallying  point  for  faithful 
ministers.  It  has  been  thus  instrumen- 
tal in  maintaing  a  spirit  of  piety  through 
our  country,  that  has  exalted  our  nation 
above  every  other,  and  made  Britain  the 
glory  of  all  lands.  Even  those  who  dis- 
sent from  it  arc  infinitely  more  indebted 
to  it,  and  pious  ministers  among  them 
have  readily  acknowledged,  that  wher- 
ever piety  flourishes  in  the  Church,  there 
the  piety  of  Dissenters  is  quickened. 
By  the  mild  and  tolerant  spirit  breathed 
in  its  devotions,  and  professed  in  its  Ar- 
ticles, u  spirit  of  toleration  is  diffused 
through  the  land,  and  an  unexampled 
liberty  of  conscience  and  worship  pre- 
vails among  us.  Who  ran  tell  what 
would  be  the  state  of  things  in  these  re- 
spects, if  the  Roman  Catholic,  or  any 
morc  exclusive  and  less   tolerant  system 

had  the  same  pre-eminence  ? 

In  these  things  we  may  see  something 


274 


THE  CHRISTIAN  HEARER. 


of  the  importance  and  beneficial  influence 
of  the  established  church.*  The  main- 
tenance and  support  of  such  an  establish- 
ment is  a  most  serious  duty. 

We  address  not  members  of  other  de- 
nominations. We  fully  admit  that  there 
are  very  many  truly  pious  and  conscien- 
tious Dissenters ;  we  rejoice  at  the  good 
doing  among  them,  and  by  them ;  we 
pray  that  they  may  receive  yet  more  abun- 
dantly the  gifts  of  the  Holy  Spirit ;  and 
we  admire  and  would  reciprocally  adopt 
the  words  of  one  of  their  own  devoted 
ministers — "I  feel  a  most  sincere  and  en- 
couraging joy  in  the  growing  number  and 
holy  eminence  of  those  among  you  whom 
the  world  stigmatizes,  and  it  is  my  heart's 
desire  and  prayer,  that  whatever  may  be 
unscriptural  in  all  established  and  other 
churches,  may  not  be  brushed  off  by  rude 
hands,  or  broken  away  by  outward  vio- 
lence, but  detected,  to  the  conviction  of 
upright  hearts,  by  the  light  and  grace  of 
the  Lord  Jesus  in  his  word,  and  purged 
away  by  the  sweet  and  omnipotent  influ- 
ences of  the  Holy  Spirit." 

We  are  not  now,  however,  speaking  to 
Christians  in  general :  nor  do  we  address 
those  members  of  the  church  who  merely 
are  such  from  state  policy  :  nor  those  in 
authority,  and  with  church  patronage, 
who  merely  consult  their  family  interests, 
and  appoint  unfit,  wholly  unfit  men,  be- 
cause they  happen  to  be  related  to  them  : 
nor  those  who  being  themselves  prejudic- 
ed against  the  real  principles  of  the  es- 
tablished church,  harass  every  minister 


*  The  Author  has  not  attempted  to  enter  at 
large  into  the  subject.  Those  who  wish  for  fur- 
ther information  will  find  it  in  Jewell's  Works, 
especially  his  Apology  and  the  Defences  of  it ; 
Strype's  Memorials,  and  Lives  of  the  Reform- 
ers ;  Whitcgift's  Answer  and  Defence  ag-ainst 
Cartwrigbt ;  Fulke's  and  Bilson's  Treatises ; 
Hooker's  Ecclesiastical  Polity ;  the  writings  of 
Bishops  Hall,  Hopkins,  and  Beveridge  ;  of  Still- 
ing-fleet,  John  Rogers,  Maddox,  Warren,  Com- 
ber, Bennett,  Nicholls,  and  many  others.  The 
Tracts  of  the  Bristol  Church  of  England  Tract 
Society.  Wilks's  Correlative  Claims,  The  Schol- 
ar Armed,  a  Tract  by  Robinson,  entitled,  A  Se- 
rious Call,  &c.  and  a  Pamphlet  entitled,  The 
Evil  of  Separation  from  the  Church  of  England, 
will  be  found  useful  to  those  who  cannot  procure 
more  scarce  or  expensive  works.  In  Milner's 
Church  History,  there  are  many  valuable  re- 
marks on  this  subject.  See  especially  vol.  ii, 
ch.  17. 


who.  holds  them,  and  throw  all  their  in- 
fluence and  patronage  towards  the  ap- 
pointment of  men  of  a  worldly  spirit,  and 
thus  bring  all  sorts  of  obloquy  and  re- 
pioach  against  the  church. f  Mr.  Yates, 
in  his  able  pamphlet,  "The  Church  in 
Danger,"  has  shown  the  practical  wisdom 
of  appointing  pious,  indefatigable,  and 
exemplary  ministers,  in  the  case  of  two 
churches  in  London,  a  few  years  back 
almost  empty,  and  both  of  them  since 
attended  by  crowded  congregations.  He 
says,  "The  appointment  of  these  two  Rec- 
tors to  the  situations  for  which  they  have 
approved  themselves  so  appropriately 
qualified,  has  more  augmented  the  num- 
ber of  advocates,  and  more  contributed  to 
the  support  of  the  church  of  England, 
than  all  the  controversies  and  defences  of 
its  doctrines,  or  all  the  legislative  en- 
forcements of  its  discipline  that  have  ap- 
peared during  the  last  half  century." 
How  prejudical  to  the  real  prosperity  of 
the  church  is  a  contrary  course !  The 
instances  have  not  been  few  in  which, 
when  a  faithful  minister  has  died,  or  has 
perhaps  even  been  driven  away,  his  place 
is  immediately  supplied  by  one  of  another 
spirit,  and  dissenting  chapels  have  forth- 
with been  erected  and  filled ;  and  a  last- 
ing breach  and  division  made  :  made  pri- 
marily by  this  course  of  proceeding  in 
those  who  profess  to  be  wise  and  intelli- 
gent members  of  the  church  of  England  ! 
What  extended  evil  such  conduct  pro- 
duces !  what  wide-spreading  and  lasting 
injury  is  done  to  the  establishment !  and 
what  a  tremendous  responsibility  rests  on 
such  persons ! 

But  we  address  pious  and  enlightened 
churchmen,  in  private  stations,  on  points 
which  tend  to  weaken  the  influence  and 
extent  of  that  establishment,  which  has 
been  such  a  blessing  to  the  country,  and 
we  exhort  them  so  to  act  as  to  maintain 
this  blessing,  and  hand  it  down  unim- 
paired to  their  children  and  their  chil- 
dren's children. 

The  great  difficulty  with  hearers  from 
the  beginning,  lias  been  their  liking  or  dis- 
likng  of  individuals,  their  partialities  for 
one  and  against  another.    Every  one  of 


t  See  Chalmers'  valuable  Essay  on  Church 
Patronage. 


THE  CHRISTIAN  HEARER. 


275 


you  saith,  I  am  of  Paid,  and  I  of  Apollos, 
and  I  of  Cephas,  and  I  of  Christ,  was 
the  complaint  of  an  Apostle,  which  he 
strongly  repels — Is  Christ  divided  ?  was 
Paul  crucified  for  you  ?  and  shows  them 
that  all  mere  men  are  nothing  but  min- 
isters by  whom  ye  believed,  even  as  the 
Lord  gave  to  every  man.  So  it  is  now. 
If  their  own  minister  pleases  the  members 
of  a  congregation,  they  are  often  so  par- 
tial and  attached  to  him,  as  to  hear  no 
one  else  with  patience.  If  they  entertain 
a  dislike  to  him,  they  cherish  it,  and  man- 
ifest it  far  too  strongly.  If  any  new 
preacher  of  peculiar  talent  comes,  there 
are  those  who  are  far  too  eager  to  run  af 
ter  him  ;"*  and  others  are,  to  a  lamenta- 
ble degree,  wanderers,  roving  from  piace 
to  place. 

To  such,  as  Christians,  we  say — Be- 
ware of  leaning  on  an  arm  of  flesh,  of 
trusting  in  man,  or  of  glorying  in  man. 
To  such,  as  members  of  the  established 
church,  we  say — It  is  the  very  essence 
of  the  church  of  England  to  commit  the 
charge  of  a  certain  district  to  a  certain 
minister :  he  to  look  after  it,  and  the  peo- 
ple within  it  to  look  up  to  him.  We  have 
seen  the  benefits  of  the  church,  and  ap- 
prove of  its  constitution  ;  but  no  benefits 
can  be  obtained  without  some  sacrifice  of 


*  The  late  Mr.  Robinson  in  his  Serious  Call, 
observed,  "those  professing-  godliness  have  for- 
gotten what  they  owe  to  their  faithful  pastors, 
and  no  longer  yield  them  what  is  their  due — 
attention,  reverence,  and  attachment.  The  re- 
lation which  formerly  subsisted  between  the 
parochial  minister  and  the  people  of  his  charge 
and  which  is  calculated  to  promote  the  interests 
of  solid  piety,  is  now  nearly  dissolved,  through 
the  wildness  of  insubordi nation,  which  has 
broken  loose  among-  us.  A  contempt  is  shown 
for  the  sacred  function,  and  for  the  most  exem- 
plary characters  invested  with  it.  In  many 
cases,  at  least,  no  eminence  of  ability,  DO  fidelity 
or  diligence,  no  purity  of  doctrine,  u#  holiness 
of  life  in  the  Parish  Priest  have  been  sufficient 
to  secure  to  him  the  affections,  even  of  the  more 
serious  part  of  his  congregation  ;  but  they  have 
departed  from  him  in  multitudes,  on  the  appear- 
ance of  a  strange  teacher,  whose  endeavours,  as 
it  afterwards  appeared,  were  to  unsettle  and  di- 
vide. Is  this  to  obey  the  Apostolical  directions  ? 
1  Thess.  v,  13,  13)  Heb.  xiii,  17.  0  beware 
that  you  do  not  weaken  the  hands,  and  griefC 
the  hearts  of  those  whom  God  is  pleased  to  own 
in  the  work  of  the  ministry,  and  who  have  a 
just  claim  on  you  for  your  firm  support,  and 
unremitted  co-opciation." 


private  inclination  ;  and  we  are  not  act- 
ing in  the  spirit  of  those  who  separate 
from  it,  when  we  go  where  we  please,  and 
choose  our  own  minister,  without  refer- 
ence to  the  appointments  of  that  church  ? 
Is  not  in  this  way  the  system  of  the  church 
of  England  breaking  down  among  us,  and 
that  of  the  Dissenters  extensively  super- 
seding it,  even  within  the  Chuich?  Do 
parishioners  in  large  towns  in  general  feel 
any  connection  with  their  minister,  the 
more  for  his  being  their  parochial  pastor  ? 
Many  certainly  by  their  conduct  manifest 
that  they  do  not,  and  thus,  with  them,  all 
those  good  sentiments  which  used  for- 
merly to  be  of  so  much  and  such  valua- 
ble influence,  of  the  obligation  to  attend 
the  parish  church,  are  rapidly  passing 
away.  We  may  justly  allow  that  these 
sentiments  weie  carried  by  some  to  an 
extreme,  so  as  to  militate  against  some  of 
the  first  principles  of  the  reformation; 
but  are  we  not  now  in  danger  on  quite 
the  other  side  ? 

The  Author  feels  the  delicacy  and  dif- 
ficulty of  the  subject.  The  Scriptures 
very  much  insist  on  the  duty  of  guarding 
against  false  teachers ;  we  need  only  re- 
fer to  the  following  passages — Deut.  xiii, 
1-3;  Isa.  ix,  15,  10;  Jer.  xiv,  14-16; 
Ezek.  iii.  16-22;  Micah  iii,  5-7 ;  M^tt. 
vii,  15,  24  ;  xxiii,  4,  5  ;  xxiv,  25  ;  2  Pet. 
ii,  1-  3;  1  John  iv.  1.  to  prove  this.  With 
so  many  directions  and  cautions  on  this 
point,  and  with  the  affecting  warning,  that 
if  the  blind  lead  the  blind,  they  shad  both 
fall  into  the  pit ;  and  with  the  important 
fact  that  we  own  the  reformation  to  an 
appeal  from  false  teachers  to  the  word  of 
God  ;  we  dare  not  but  insist  on  and  press 
the  duty  of  every  Christian  trying  the 
doctrine  which  he  hears,  by  the  written 
word,  and  being  anxious  to  hear  pure  and 
scriptural  doctrine.  Christians  have  cer- 
tainly a  right  of  private  judgment,  and 
are  charged  to  take  heed  what  they  hear. 
.Mark  iv,  21.  AN" hilt*  they  are  told,  Des- 
pise not  prophesying*}  they  arc  also  told, 
Prorc  all  things,  hold  fast  that  which  is 
<r<«>d,  1  These,  v,  21,  22.  They  are  ex- 
horted, "Believe  llOt  every  spirit,  but  try 
the  spirits  w  hether  they  are  of  God,  be- 
cause many  false  prophets  are  gone  out 
into  the  world.11  1  John  iv,  1.  "This 
shows,''  says  Mr.  wScott,  "that  Christians 


276 


THE  CHRISTIAN  HEARER. 


who  are  well  acquainted  with  the  Scrip- 
tures, may,  in  humble  dependence  on  di- 
vine teaching,  know  for  themselves  who 
it  is  that  preaches  according  to  the  doc- 
trine of  the  Apostles,  and  who  contra- 
dicts it,  and  that  they  are  bound  to  make 
this  trial  of  men  and  their  tenets."  This 
seems  very  justly  to  mark  some  limita- 
tions of  private  judgment.  But  is  there 
not  sometimes  a  passing  beyond  this,  and  an 
enquiry  not  merely — Is  my  parish  min- 
ister a  man  of  God,  well  instructed  in  the 
way  of  the  Lord  ?  but,  "Is  he  most  to 
my  taste,  and  the  most  interesting,  (not 
to  say  amusing)  that  I  can  reach?"  We 
would  only  put  this  subject  before  the 
consciences  of  our  readers  for  their  own 
consideration  ;  yet  bearing  in  mind  that 
there  are  cases  of  relationship,  connec- 
tion, particular  friendship,  or  other  cir- 
cumstances of  a  strong  kind,  that  may 
justly  claim  exemption  from  a  common 
rule. 

It  must  be  considered,  that  though  this 
is  the  duty  of  those  to  whom  the  power 
is  committed,  to  appoint  faithful,  and  to 
remove  unworthy  ministers,  for  the  due 
discharge  of  what  they  will  have  to  ren- 
der strict  account ;  yet  the  efficacy  of  a 
divine  ordinance  does  not  rest  with  the 
minister.  Matt,  xxiii,  2,  3.  In  the  Old 
Testament  we  find  that  a  whole  tribe, 
that  of  Levi,  was  appointed  for  holy  du- 
ties. In  the  New  Testament,  we  see  that 
our  Lord  sent  Judas  himself  to  preach 
the  Gospel.  Matt,  x,  4.  Bishop  Bever- 
idge  justly  observes,  "  Whether  the  min- 
ister be  worthy  or  unworthy,  it  is  still 
by  the  grace  of  Christ  that  his  ordinan- 
ces are  made  effectual.  If  Christ  be 
pleased  to  withhold  his  grace,  be  the  min- 
ister never  so  worthy,  it  cannot  be  ob- 
tained ;  and  if  Christ  be  pleased  to  con- 
vey his  grace,  be  the  minister  never  so 
unworthy,  it  cannot  be  hindered.  So 
that  he  that  receives  grace  from  an  or- 
dinance, must  not  thank  the  minister  for 
his  worthiness,  but  Christ  for  his  good- 
ness :  and  he  that  receives  no  grace,  must 
not  blame  the  unworthiness  of  the  minis- 
ter, but  the  faithlessness  of  his  own  heart : 
for  be  the  minister  worthy  or  unworthy, 


if  I  come  with  faith  to  an  ordinance,  I 
am  sure  to  go  with  gi  ace  from  it."* 

This  has  been  the  sentiment  of  Chris- 
tian writers  in  early  ages.  Augustine, 
in  his  Treatise  against  the  Donatists, 
shows  at  some  length,  that  though  the 
ministers  were  guilty  of  the  crime  laid 
to  their  charge,  yet  that  was  not  a  suffi- 
cient ground  of  separation  from  the 
church,  and  that  the  church  did  not  cease 
to  be  a  church  because  it  communicated 
with  wicked  men,  since  either  she  did 
not  know  them,  or  else  she  bore  with 
them  to  preserve  peace.  He  affirms  that 
there  was  always  in  the  Church  chaff 
and  corn,  that  is,  both  good  and  wicked 
men  ;  and  that  such  will  be  to  the  day  of 
judgment,  which  shall  divide  the  good 
from  the  bad ;  that  sometimes  the  num- 
ber of  the  latter  exceeds  that  of  the  for- 
mer ;  that  many  cannot  be  driven  out  of 
the  Church,  because  they  are  not  known, 
and  because  it  is  convenient  to  tolerate 
some  for  quietness'  sake,  to  prevent  a 
schism  which  might  be  occasioned  by 
cutting  off  from  the  communion  those 
persons  who  might  draw  along  with  them 
several  of  the  faithful." 

In  general,  it  may  be  said,  Christians 
are  sufficiently  aware  of  the  right  of  pri- 
vate judgment :  but  we  fear  that  they  are 
not  aware  of  their  obligations  as  mem- 
bers of  a  particular  church  to  the  ap- 
pointed ministers  connected  with  that 
church.  There  are,  it  is  true,  very  try- 
ing cases,  as  there  must  be  in  so  many 
thousand  parishes ,  and  among  sixteen 
thousand  ministers.  Nor  is  it  a  matter 
of  indifference  what  we  hear.  Truth  is 
the  proper  nourishment  of  the  soul.  If 


*  See  his  Exposition  of  the  Twenty-sixth  Ar- 
ticle. 

Cobbett,  in  his  Treatise  on  Prayer,  urges 
the  samafcsentiment ; — "  Christ  authorised  the 
Twelve  Disciples,  and  Judas  among-  the  rest,  to 
preach  the  Gospel ;  (Matt,  x,  4,  7.)  and  so  as 
that  if  they  cainc  to  those  that  were  worthy, 
their  peace  was  to  come  upon  them,  even  all 
kind  of  bliss  to  their  souls.  Let  the  preacher 
be  unworthy  himself,  yet,  if  the  hearers  be  wor- 
thy, their  peace  comes  on  them.  The  Gospel 
and  Gospel  Ordinances  are  the  power  of  God  to 
salvation  to  the  believing*  hearer  and  partaker, 
be  the  Minister  regenerate  or  uuregencrate." 


THE  CHRISTIAN  HEARER. 


277 


it  be  mere  moral  precepts  on  the  one 
hand,  or  theoretical  notions  on  the  other, 
it  is  not  Christianity.  The  native  appe- 
tite of  the  new-born  soul  is  for  Christian 
truth ;  pure,  scriptural  truth,  in  all  its 
parts,  both  doctrine  and  precept ;  and 
this  it  must  have.  As  David,  when  hun- 
gry, ate  the  show  bread,  so  the  hungry 
soul  must  have  truth.  Preaching  the 
word  is  God's  ordinance ;  but  if  it  be  not 
his  word,  but  human  notions  and  inven- 
tions that  are  preached,  it  ceases  to  be  an 
ordinance  of  God.  If  there  be  a  well  of 
biackish  and  bad  water  in  my  own  yard, 
and  a  good  well  in  a  neighbour's,  I  am 
glad  to  get  water  at  his  well.  Yet,  on 
the  other  hand,  there  must  be  a  limitation, 
a  wise  limitation,  to  the  right  of  private 
judgment ;  and  we  should  ask  ourselves, 
How  much  judgment  have  I  to  use  ?  We 
come  to  hear  as  learners,  and  not  as 
judges. 

Taking  these  things  into  consideration, 
let  us  endeavour  to  illustrate  the  subject 
by  various  practical  cases  that  occur. 

Suppose,  first,  the  worst  case.  The 
minister  is  unfaithful  in  his  sermons, 
and  immoral  in  his  conduct.  He  preach- 
es not  Christ,  and  yet  is  full  of  envy  and 
strife.  Phil,  i,  15.  Here  even,  enquire, 
first,  how  far  you  are  a  partaker  of  his 
sins :  have  you  attended  to  the  direction, 
"  First  cast  out  the  beam  out  of  thine 
own  eye,  and  then  shait  thou  see  clearly 
to  cast  out  the  mote  out  of  thy  brother's 
eye?"  Matt,  vii,  5.  If  immoral,  have 
you  warned  him  ?  have  you  reported 
him  to  the  ordinary  ?*  have  you  taken 
any  steps  towards  the  removal  of  such  a 
-man?)-  have  you  even  prayed  persever- 
ingly  for  any  length  of  time  for  him  ? 
Supposing  that  you  have  done  your  part 
to  rectify  so  serious  an  evil,  I  dare  not 
say  that  you  should  attend  such  an  ap- 
pointed teacher ;  I  dare  not  forbid  your 


•The  Ordinary  meant*  one  who  has  ordinary 
or  Immediate  jurisdiction  in  Ecclesiastic  al  mat- 
ters in  any  place.  In  this  sense  Arch-deacons 
are  Ordinaries  :  hut  the  word  is  more  frequent- 
ly applied  to  the  Hishop  of  the  Diocese. 

t  The  twenty-sixth  Article  says,  "It  appertains 
to  the  discipline  ut'  the  Church,  that  enquiry  be 
made  of  evil  ministers,  and  that  they  he  accused 
by  those  that  have  knowledge  of  their  offences  ; 
and  finally,  being  found  guilty,  by  just  judg- 
ment be  deposed.'" 


attendance  on  a  neighbouring  pious  cler- 
gyman. You  and  yours  need  to  hear  the 
truth.  Bishop  Jewell  (on  1  Thess.  v, 
13,  14.)  says,  "  What  shall  we  say  of 
them  that  labour  not,  that  do  neither 
teach,  nor  exhort,  nor  reprove,  nor  cor- 
rect, that  have  no  care  to  do  their  mes- 
sage, and  no  regard  to  the  people  ?  what 
may  I  say  of  such  ?  God  himself  says, 
"  They  are  dumb  dogs,  that  cannot  bark  ; 
that  lie  and  sleep,  and  delight  in  sleeping; 
they  all  look  to  their  own  way,  and  their 
own  advantage,  and  every  one  for  his 
own  purpose."  Christ  calls  them  thieves 
and  robbers.  They  are  unsavory  salt, 
profitable  for  nothing,  but  to  be  trodden 
under  feet  of  men.  "  Wo  is  unto  me," 
says  Paul,  "  if  I  preach  not  the  Gospel." 
Wo  to  the  servant  that  wraps  his  talent 
in  a  napkin,  and  increases  not  his  mas- 
ter's gain.  God  grant  such  idle  and 
slothful  ministers  grace  to  know  their 
office,  and  do  it  j  if  not,  God  give  the 
people  grace  to  know  them,  and  to  shun 
them,  and  to  fly  from  them."  But  still, 
do  not  lose  sight  of  the  relation  in  which 
you  stand  to  your  parish  minister.  Res- 
pect his  office.  Show  him  all  courtesy. 
Cease  not  every  effort  for  bringing  him 
to  a  better  mind.  God  can  yet  make^ 
him  a  burning  and  a  shining  light.  If 
ministers  fail  in  their  duty,  we  must  not 
fail  in  ours.  We  all  pray  too  little  for 
those  we  perhaps  justly  disapprove.  We 
all  look  too  little  at  our  own  sins  as  the 
cause  of  our  evils.* 


♦Bradford  delightfully  manifested  the  true 
Christian  spirit  at  a  time  when  the  Roman  Cath- 
olic superstitions  were  again  re-established,  un- 
der Queen  Mary,  by  looking-  at  hia  own  past 
sins  as  the  cause,  and  thus  humbling  himself 
before  God  :  "  To  go  to  mass,  and  sacrings, 
with  such  like  idolatry,  I  have  been  a  great 
time  more  ready  than  QOW  1  am  to  hear  thy 
word,  and  use  thy  sacraments  as  I  should  do  : 
thy  ministers  I  pray  not  lor;  thy  church  1  am 
not  careful  for  ;  no,  not  now,  good  Lord  !  when 
wicked  doctrine  most  pr<  vaileth  |  Idolatry,  su- 
perstition, and  abomination  aboundi  th  ;  the  sa- 
crament and  sacrifice  of  thy  dear  Son  is  blas- 
phemously  corrupted  :  whi  n  for  preaching  there 
is  nothing  but  (hawing  1  for  catechising,  cens- 
ing ;  for  reading  of  the  Scriptures,  bell-i  in  •  ing  ; 
for  singing"  of  tin-  Psalms  and  godly  son^s  t.> 
our  edification,  all  is  done  in  Latin  with  .-uch 
notes,  tunes,  ditties,  and  descants,  that  utteily 

the  mind  is  pulled  from  the  consideration  of  th< 
thing  (if  men  did  understand  it)  unto  the  melo- 


278 


THE  CHRISTIAN  HEARER. 


Suppose  another  case:  a  minister 
moral  in  his  outward  conduct,  and  you 
think  him  legal,  or  antinomian  ;*  ignor- 
ant, or  unsound  ;  uncharitable,  or  con- 
troversial in  the  general  course  of  his 
ministry,  and  perhaps  worldly  in  his 
spirit.  It  may  be  well  again,  first  to  in- 
quire within,  and  see  whether  you  have 
good  ground  for  such  a  judgment,  or 
whether  the  fault  be  not  in  yourself.  A 
legal  hearer  may  condemn  a  minister  for 
antinomianism,  who  is  only  faithfully 
preaching  the  gospel  of  Christ.  An  An- 
tinomian hearer  may  condemn  a  minister 
foi  legality,  when  he  is  only  insisting  on 
practical  religion.  A  man  of  literature 
may  condemn  a  preacher  for  ignorance, 
because  he  has  not  himself  studied  the 
Bible.  And  so  with  regard  to  other  sup- 
posed faults,  we  should  never  forget  our 
Lord's  question,  "Why  beholdest  thou 
the  mote  that  is  in  thy  brother's  eye,  but 
considerest  not  the  beam  in  thine  own 
eye  ?"  Matt,  vii,  3 — 5.  Other  circum- 
stances are  also  to  be  taken  into  consid- 
eration. In  the  established  church  we 
have  this  immense  advantage,  that  the 
prayers  are  always  evangelical  and  spir- 
itual, and  a  very  large  proportion  of  the 
Holy  Scriptures  is  always  read  in  the 
public  congregation,  so  that  you  can  nev- 


dy  ;  all  which  my  wickedness  has  brought  in  ; 
my  profaning-  of  this  commandment,  and  my 
not  praying-.  Thy  ministers  are  in  prison,  dis- 
persed in  other  countries,  spoiled,  burnt,  mur- 
dered ;  many  fall,  for  fear  of  goods,  life,  name, 
&c.  from  the  truth  which  they  have  received, 
unto  manifest  idolatry  ;  false  preachers  abound 
among  thy  people ;  thy  people,  dearly  boug-ht 
even  with  thy  blood,  are  not  fed  with  the  bread 
of  thy  word,  but  with  suillings ;  Antichrist 
wholly  prevaileth  ;  and  yet  for  all  this,  alas  !  I 
am  too  careless,  nothing  lamenting  my  sins 
which  be  the  cause  of  all  this.  O  dear  Father, 
forgive  me  for  Christ's  sake,  and  be  merciful 
unto  me  ;  and  as  of  thy  mercy  thou  didst  give 
me  time  to  repent,  so  give  me  repentance."  I 
cannot  but  strongly  recommend  to  all  my  read- 
ers, the  invaluable  writings  of  this  Reformer  in 
the  sixth  vol.  of  "  The  Fathers  of  the  Church." 

*  The  Author  uses  these  terms  for  the  sake  of 
brevity.  By  legal,  is  meant,  making  our  own 
obedience,  either  in  all  or  in  part,  the  ground 
why  God  should  confer  salvation  upon  us:  by 
antinomian,  making  the  salvation  of  Christ  to 
consist  only  in  deliverance  from  the  guilt  anrl 
punishment  of  sin  ;  and  disregarding  its  inva- 
riable and  inseparable  connection  with  a  holy 
life,  and  obedience  to  the  law  of  God. 


er  be  entirely  destitute  of  the  truth.  A 
man's  situation  may  be  so  leading  and 
prominent,  that  his  defection  from  the 
parish  church,  and  going  to  another 
church,  may  materially  injure  his  gene- 
ral usefulness,  and  cause  greater  evils 
than  any  personal  loss.  Or  a  person 
may  be  so  connected  with  the  minister 
as  part  of  his  family,  or  related  to  him, 
or  dependent  on  him,  that  it  would  be  a 
direct  act  of  hostility  not  to  hear  him. 
Experience  has  shown  that  the  souls  of 
Christians  have  eminently  flourished 
where  they  have  given  up  personal  ad- 
vantage and  comfort,  out  of  tender  con- 
sideration for  the  feelings  of  others,  and 
earnest  endeavors  to  do  the  most  good  on 
the  whole.  Again,  there  may  be  no 
neighbouring  church  where  you  may 
have  the  advantage  of  hearing  the  truth  : 
now  with  regard  to  attending  worship 
among  other  bodies  of  Christians,  the  late 
Mr.  Hey  justly  remarked,  "  The  hearing 
of  a  good  minister  is  not  the  whole  of 
religious  duty.  To  hear  regularly,  I 
must  become  a  member  of  some  particu- 
lar community  that  may  require  of  me 
things  with  which  I  cannot  conscientious- 
ly comply :  or  I  may  have  a  large  family 
to  educate  in  some  religious  persuasion, 
which  may  have  great  weight  in  the 
choice  of  my  communion."  Let  these 
things  have  their  full  weight  on  your 
mind  j  consider  them  in  prayer  before 
God ;  consult  experienced  Christian 
friends ;  and  then  decide  as  conscience 
shall  direct. 

But  circumstances  may  be  such  as  to 
allow  of  a  choice,  as  in  large  parishes 
where  there  are  many  churches.  The 
choice  here  should  be  a  matter  of  prayer 
and  deliberation.  Especially  desire  and 
seek  after  the  faithful,  practical,  and 
holy  minister  who  will  do  your  heart 
good ;  who  will  rouse  and  quicken,  warn 
and  exhort,  instruct  and  build  you  up  in 
the  Gospel  of  Christ.  God  knows  your 
exact  state  ;  look  to  him  for  guidance  j 
and  when  you  have  fixed,  regularly  at- 
tend. Mr.  Newton  remarks,  "  Unsettled 
hearers  seldom  thrive  ;  they  usually  grow  I 
wise  in  their  own  conceits,  have  their  i 
heads  filled  with  notions,  acquire  a  dry,  \ 
critical,  and  censorious  spirit,  and  are 
more  intent  upon  disputing  who  is  the 


THE  CHRISTIAN  HEARER. 


279 


best  preacher,  than  upon  obtaining  bene- 
fit to  themselves  from  what  they  hear." 

Suppose  again  a  minister  faithful,  but 
untalented,  dull,  and  perhaps  tedious : 
still,  what  is  the  state  of  your  own  heart  1 
Do  you  say,  There  is  one  in  a  neighbor- 
ing parish,  or  in  a  dissenting  meeting, 
who  interests  you  more :  but  your  own 
parish  minister  allowedly  preaches  the 
truth ;  attend  him,  then,  and  look  more 
simply  to  the  Lord  for  his  blessing.  Re- 
member the  general  benefits  of  order  and 
of  the  established  Church.  Sacrifice 
something  of  taste  and  feeling  for  the 
general  good.  The  spirit  of  wandering 
is  very  bad  ;  it  destroys  pastoral  unity, 
and  cuts  up  that  sympathy  which  should 
ever  subsist  between  a  minister  and  his 
people.  "Wanderers  are  not  thrivers  in 
the  Christian  life  themselves ;  and  their 
examples  are  injurious  to  others.  Go 
regularly  to  one  minister  and  one  place ; 
and  while  you  are  depending  on  divine 
teaching,  your  soul  shall  flourish  under 
the  divine  blessing.  It  has  been  observ- 
ed, even  by  those  who  dissent  from  us, 
"  Be  sure  you  do  not  mistake  the  true 
nature  of  spiritual  edification,  in  thinking 
that  nothing  edifies  but  what  either 
pleases  our  fancies  or  raises  our  sensitive 
passions.  Such  qualifications  in  minis- 
ters should  be  the  ground  of  our  choice 
and  esteem,  as  are  truly  ministerial,  and 
most  adapted  to  answer  the  great  ends  of 
the  ministry ;  and  after  all,  we  must  ex- 
pect more  from  it  as  the  ordinance  of 
Christ,  than  barely  the  performance  of  a 
man,  though  ever  so  wise  and  skilful, 
pious  and  faithful.  By  overlooking  the 
institution  of  God,  and  having,  too,  rais- 
ed expectations  from  man,  we  provoke 
him  to  blast  the  most  promising  means. 
On  the  contrary,  a  weaker  ministry  is 
often  greatly  blessed  when  it  is  the  best 
persons  can  conveniently  and  regularly 
enjoy,  and  is  attended  from  a  sense  of 
duty  to  God,  in  obedience  to  his  com- 
mands, and  in  a  dependence  on  his  pres- 
ence and  blessing." 

Suppose  yet  another  case — a  minister 
\s  faithful  in  his  doctrines,  but  Jiis  con- 
duct or  his  temper  does  not  correspond 
to  them.  It  is  a  case  provided  for  by  our 
Lord,  Matt,  xxiii,  2,  3, ;  "  The  Scribes 
and  Pharisees  sit  in  Moses's  seat;  all 


therefore  whatsoever  they  bid  you  ob- 
serve, that  observe  and  do ;  but  do  not 
ye  after  their  works,  for  they  say  and  do 
not."  St.  Paul  showed  a  conformity  to. 
the  spirit  of  this  when  he  said,  "  Some 
preach  Christ  even  of  envy  and  strife  ; 
not  sincerely,  supposing  to  add  affliction 
to  my  bonds.  What  then  ?  notwithstand- 
ing every  way,  whether  in  pretence  or 
in  truth,  Christ  is  preached,  and  I  do 
therein  rejoice,  yea,  and  will  rejoice." 
Phil,  i,  15.  Surely,  if  he  rejoiced  in 
their  preaching,  though  their  spirit  was 
bad,  others  might  and  did  hear  with  ad- 
vantage what  they  preached ;  though  it 
is  not  said  that  he  advised  attendance  on 
such.  There  are  probably  cases  of  this 
kind  where  one  would  be  more  reluctant 
to  attend  than  where  there  was  less 
knowledge,  but  more  sanctity  of  charac- 
ter. 

But  suppose  one  case  more,  that  you 
have  the  happiness  to  be  in  the  parish  of 
which  the  clergyman  is  a  faithful  and 
well-instructed  Minister  of  the  New  Cov- 
enant. You  have  here  every  motive  for 
continuing  to  hear,  and  in  general  such 
a  minister  has  large  and  attentive  congre- 
gations. Yet  even  here  the  great  enemy 
is  vigilant  to  hinder  the  progress  of  the  n 
truth.  If  such  a  minister  have  not  pop- 
ular talents,  he  will  often  be  slighted. 
It  is  also  a  striking  and  an  affecting  fact, 
that  while  those  who  live  at  a  distance 
make  many  self-denying  efforts,  and  come 
in  all  weathers  to  hear,  those  who  live 
in  the  immediate  neighborhood,  and  have 
every advantageand  facility,  too  often  neg- 
lect all  their  privileges,  and  make  some 
objection  or  other,  to  justify  themselves  in 
this  neglect.  O  be  not  fastidious,  and 
slight  not  your  greatest  privilege,  because 
it  may  be  easily  attained.  There  is  many 
a  soul  hungering  for  the  bread  of  life, 
that  would  be  filled  with  joy  and  grati- 
tude for  such  means  as  you  neglect. 
Are  you  sincere  in  your  piofession  of 
attachment  to  the  established  thureh  1 
do  not  then  so  aet  ;is  to  weaken  and  des- 
troy that  system  which  has  been  so  Ur^c 
a  blessing  to  the  country.* 

*  There  are  other  cases  arising  from  want  of 
church  room,  which,  in  the  present  state  of 
many  parishes,  it  is  impossible  to  meet;  one  can 
only  hope  that  it  i.s  an  evil  which  will  !>y  <le- 


280 


THE  CHRISTIAN  HEARER. 


But  besides  hearing  the  minister,  there 
are,  in  connection  with  our  duties  to  him, 
other  important  things  to  be  attended  to, 
«5ome  of  which  have  already  been  men- 
tioned, and  some  will  be  more  fully  con- 
sidered hereafter.  There  is  one  point 
more  that  the  present  state  of  the  church 
pecularly  presses  on  our  attention. 

Hearers  should  co-operate  with  their 
minister  in  his  various  plans  for  the 
good  of  the  parish,  and  promoting  the 
religious  institutions  which  may  have 
been  formed  in  it.  A  load  of  secular 
business  in  many  places  falls  on  a  minis- 
ter, from  which  he  might  be  relieved  by 
judicious,  educated,  and  pious  laymen. 
Such  men,  in  schools,  in  the  forwarding 
of  religious  societies  and  the  care  of  their 
accounts,  and  in  larger  parishes  in  visit- 
ing the  poor  and  the  sick,  might  very 
materially,  and  do  in  many  cases,  very 
effectively  aid  their  minister.  Much 
more  might  be  done  through  our  country 
than  is  done,  by  the  humble,  prudent, 
and  zealous  co-operation  of  laymen. 
What  a  mass  of  ignorance,  and  darkness, 
and  prejudice,  and  misery  is  "to  be  re- 
moved from  the  minds  and  dwellings  of 
millions,  even  in  favored  England!  Two 
or  three  individual  ministers  placed  in 
some  cases  over  ten,  or  twenty,  or  thirty 
thousand,  or  more  inhabitants,  are  utter- 
ly inadequate  to  discharge  all  that  impor- 
tant work  which,  apart  from  all  temporal, 


grees  be  remedied  by  the  measures  which  hap- 
pily are  now  in  progress  for  this  purpose  under 
the  government.  Had  the  members  of  the 
Church  of  England  had  greater  facilities  for 
erecting  places  of  worship,  and  a  large  degree 
of  the  patronage  of  the  places  which  they  erect ; 
had  they  had  something  of  the  same  facilities 
which  Roman  Catholics,  Socinians,  and  every 
other  body  of  Dissenters  have,  there  would  have 
been  an  almost  infinitely  larger  body  of  attach- 
ed members  to  that  Church  through  the  whole 
country,  and  there  would  hardly  in  any  parish 
have  been  want  of  church  room,  or  of  zealous 
ministers  to  fill  the  churches.  A  groundless 
fear  of  opening  the  door  to  doctrines,  merely 
imagined  to  be  injurious  to  the  establishment, 
has  been  one  grand  cause  of  the  increase  of 
the  multiplied  bodies  of  Christians  now  separa- 
ted from  that  establishment.  It  is  most  proba- 
ble that  the  British  parishes  were  first  formed, 
and  Brilif-ih  churches  first  built  .and  endowed, 
by  that  vyitem  of  private  benevolence  and  piety, 
in  lords  of  manors  and  others,  which  some  in 
power  seem  now  above  all  things  to  dread  as 
injurious  to  the  establishment. 


the  spiritual  interest  of  so  many  immor- 
tal beings  justly  requires.  It  is  delight- 
ful to  see  the  progress  of  building  fresh 
churches  in  all  large  places,  and  much 
will  be  done  by  this  means.  But  still 
much  will  remain  to  be  done  by  judicious 
and  pious  laymen ;  and  wise  and  faith- 
ful ministers,  deeply  sensible  of  the  mag- 1 
nitude  of  the  ministerial  work,  will  rejoice 
to  call  in  such  help.  Till  this  be  more 
generally  done,  the  Church  of  England 
will  not  maintain  its  ground  against  the 
indefatigable  zeal  and  ceaseless  efforts  of 
members  of  other  communions  :  nor  shall 
we,  as  members  of  that  church,  duly  dis- 
charge our  duty  to  God,  and  the  sacred 
trust  which  he  has  committed  to  us,  of 
maintaining  it  and  handing  it  down  un- 
impaired to  our  posterity. 

In  conclusion,  let  me  address  fastidious 
hearers,  and  negligent  ministers.  Fastid- 
ious hearers  are  little  sensible  of  their 
spiritual  privileges  in  this  day,  in  any 
part  of  such  a  country  as  this.  Think 
of  the  state  of  your  forefathers,  once 
wretched  idolaters ;  think  of  the  days  of 
popery,  when  for  professing  Protestant 
principles  you  would  have  lost  your  life  ; 
think  of  hundreds  of  millions  still  living 
in  pagan  darkness ;  think  of  the  count- 
less numbers  whose  hearts  would  over- 
flow with  gratitude  had  they  half  of  your 
present  advantages ;  and  O  fear  lest  in 
despising  them,  you  forfeit  them,  and  be 
left  destitute  forever.  You  deserve  not 
the  advantages  which  you  have,  nor  are 
you  likely  to  have  more,  till  you  be  brought 
to  a  humble,  meek,  and  lowly  state  of 
mind,  simply  looking  to  the  divine  mer- 
cy in  Christ  Jesus  for  the  pardon  of  your 
past  unprofitableness,  and  for  all  requi- 
site supplies  for  your  spiritual  necessities. 

Nor  can  we  close  this  chapter  without 
appealing  to  the  consciences  of  those  cler- 
gymen who  neglect  their  sacred  duties, 
live  in  the  world,  give  way  to  unholy 
tempers,  or  preach  mere  moral  essays,  or 
mere  controversial  theories.  We  would 
say,  in  a  spirit  of  affectionate  concern, 
See  how  you  trouble  the  minds  of  your 
hearers  and  people,  and  drive  them  to  that 
which  they  cannot,  and  do  not  approve  ! 
O  remember  our  Lord's  solemn  warning, 
particularly  applicable  to  you — "Whoso 
shall  offend  one  of  these  little  ones  which 


THE  CHRISTIAN  HEARER. 


281 


believe  in  me,  it  were  better  for  him  that 
a  millstone  were  hanged  about  his  neck, 
and  that,  he  were  drowned  in  the  depth 
of  the  sea.  Wo  unto  the  world  because 
of  offences ;  for  it  must  needs  be  that 
offences  come ;  but  woe  to  that  man  by 
whom  the  offence  cometh  !"  Matt,  xviii, 
6,7. 

An  old  writer  in  the  days  of  Queen 
Biizabeth  uses  stronger  language,  and 
emphatically  says,  "  Little  shall  be  their 
comfort  in  their  reckoning  who,  in  their 
watch  towers,  sing  sweet  songs  to  sin- 
ners, and  flatter  them  in  known  evils ; 
that  suffer  them  in  their  swearing,  in 
their  gaming,  abetting  them  in  their  usu- 
ry, in  their  sabbath  breaking,  in  their  pro- 
fane contempt  of  the  doctrines  and  teach- 
ers of  grace,  warning  them  of  nothing 
so  much  as  of  their  being  too  precise,  too 
forward,  and  too  religious,  as  the  great- 
est danger  and  extremity  that  they  can 
run  into.  Such  watchmen  are  traitors 
to  the  Church  of  God,  and  souls  of  men, 
and  no  sort  of  men  are  more  serviceable 
to  the  Devil  than  they  are." 

The  address  of  Bishop  Beveridge  to 
such  characters  is  very  striking — "  Thou 
that  callest  upon  others  to  love  God  as 
the  best  of  goods,  and  to  hate  sin  as  the 
worst  of  evils,  wilt  thou  hate  God  as  if 
he  was  the  worst  of  evils,  and  love  sin 
as  if  it  was  the  best  of  goods  ?  Thou 
that  preachest  to  others  to  leave  the 
world  and  follow  Christ,  wilt  thou  leave 
Christ  to  follow  the  world  ?  Thou  that 
preachest  a  man  should  desire  God  above 
all  things,  wilt  thou  desire  all  things 
above  God?  Thou  that  criest  to  others, 
Turn  ye,  turn  ye,  for  why  will  ye  die  ? 
what  !  wilt  thou  rather  die  than  turn  ? 
Thou  tfiat  sayest,  Covetousness  is  idola- 
try, and  drunkenness  bestiality,  wilt  thou 
fall  down  to  the  one,  and  make  a  beast 
of  thyself  with  the  other?  Thou  thai 
showest  others  the  way  that  leads  from 
hell  to  heaven,  wilt  thou  thyself  go  the 
way  that  loads  from  heaven  to  hell  ? 
Thou  that  warnest  others  to  beware  of 
misery  and  to  labour  after  glory,  wilt 
thou  neglect  that  glory  and  cast  thyself 
headlong  into  misery  ?  And  thou  that 
holdest  the  door  open  to  others,  wilt  thou 
shut  it  upon  thyself?  Certainly  it  is  the 
greatest  aggravation  in  the  world  that 

:J6 


any  sin  can  be  invested  withal,  even  to 
have  it  committed  by  one  whose  office 
and  work  it  is  to  destroy  it — he  cannot 
fall  but  he  draws  many  after  him."* 


CHAPTER  VII. 

Directions  for  Bearing"  the  Word. 

The  subjects  of  the  Christian  Ministry 
are  truths  of  immense  moment.  Our  to- 
tal ruin  by  nature,  our  awful  danger,  our 
utter  inability  to  help  ourselves,  the  as- 
tonishing love  of  the  Almighty  in  giving 
his  Son  to  die  for  sinners,  the  free  and 
full  salvation  provided  for  the  guilty,  de- 
liverance from  the  divine  wrath,  with  its 
tremendous  issue  in  eternal  ruin,  and 
restoration  to  peace  with  God,  to  holiness, 
to  eternal  life  and  glory  ;  such  subjects 
demand  a  consideration  suitable  to  their 
unutterable  magnitude.  But  there  is 
this  additional  reason  for  regarding  and 
receiving  them — our  future,  our  final 
happiness  depends  on  a  cordial  recep- 
tion ;  our  future,  our  final,  our  eternal 
loss,  must  be  the  result  of  a  wilful  and 
persevering  rejection  of  them.  Our  Lora\ 
gives  a  solemn  admonition  on  this  very 
point — "  Take  heed,  therefore,  how  ye 
hear ;  for  whosoever  hath,  to  him  shall 
be  given  ;  and  whosoever  hath  not,  from 
him  shall  be  taken  even  that  which  he 
seemeth  to  have." 

What  motives  to  hear  aright  have  you 
here,  both  in  the  promise  and  in  the 
threatening  !  The  promise  assures  you, 
to  him  that  hath,  shall  be  given.  He  that 
disposes  you  to  hear  aright,  and  retain 
what  you  hear,  shall  multiply  his  bles- 
sings on  you.  Your  delight  in,  and  obe- 
dience to,  his  word,  shall  be  a  sure  evi- 
dence that  you  belong  to  Christ,  and  are 
going  to  his  glory.  While  you  are  thus 
hearing,  he  will  replenish  you  with  his 
grace,  and  in  the  very  use  of  the  means 
your  soul  shall  be  quickened,  nourished, 
and  Strengthened.  Sometimes,  indeed, 
(iod  magnifies  the  riches  of  his  grace  in 
the  unexpected  and  sudden  conversion  of 


*  See  Brvoridpr's  Exposition  of  the  Thirty- 
nine  Articles.    Article  26. 


282 


THE  CHRISTIAN  HEARER. 


a  notorious  sinner;  but  ordinarily  "hel 
only  visits  with  the  power  of  his  word, 
those  who  humbly  wait  to  know  what  he 
would  have  them  to  do,  and  sends  un- 
qualified hearers  not  only  empty,  but 
hardened,  away."  And  as  his  riches  are 
inexhaustible,  so  he  is  never  weary  of 
enriching  his  sons.  One  truth  duly  re- 
ceived, shall  prepare  the  way  for  another; 
that  for  a  third,  till  they  come  to  the 
measure  of  the  stature  of  the  fulness  of 
Christ.  They  shall  grow  in  grace,  and 
in  the  knowledge  of  Christ,  till  they 
appear  in  Zion,  and.  are  filed  with  all 
the  fulness  of  God. 

But  how  solemn  is  the  threatening  to 
those  who  neglect  to  hear  aright —  Whoso- 
ever hath  not,  from  him  shall  be  taken 
away  even  that  which  he  seemeth  to  have. 
Negligence  in  hearing  is  the  sure  way  to 
lose  all  the  advantages  which  you  pos- 
sess. All  the  means  of  grace  thus  unim- 
proved will  be  taken  away.  Thus  God 
sent  upon  Israel  a  famine  of  hearing  the 
word  of  the  Lord.  Such  a  famine  is,  as 
we  have  shown,  the  worst  of  all  famines; 
for  it  is  the  inlet  to  every  other  evil.  All 
our  fancied  knowledge,  gifts,  and  attain- 
ments, shall  be  found  of  no  avail,  where 
there  is  not  inward  religion,  a  heart  sanc- 
tified and  devoted  to  God.  They  who 
bury  their  talent  in  a  napkin,  shall  have 
it  taken  from  them.  They  who  hide 
their  light  under  a  bushel,  are  in  danger 
of  being  left  in  outer  darkness,  destitute 
of  every  thing,  save  the  distressing  and 
agonizing  remembrance  of  wilfully  and 
irrecoverably  lost  opportunities  of  attain- 
ing the  highest  blessing,  and  escaping 
never-ending  sorrow ;  save  the  torturing 
reflection  that  all  their  present  misery, 
with  the  sad  prospect  of  its  eternal  dura- 
tion, was  brought  on  themselves  by  a 
wretched  choice — that  of  refusing  duly  to 
hear  aright. 

Hearing  the  word  aright  is  then  a  duty 
of  vast  importance  ;  and  a  duty  which  it 
will  be  desirable  more  fully  to  explain. 
The  Church  of  England,  ever  alive  to 
man's  insufficiency,  beautifully  states 
this  duty  in  a  prayer  in  the  Litany — 
"  That  it  may  please  thee  to  give  to  all 
thy  people  increase  of  grace,  to  hear 
meekly  thy  word,  and  to  receive  it  with 
(•ure  affection,  and  to  bring  forth  the 


I  fruits  of  the  Spirit."  The  same  duty  is 
fully  summed  up  in  the  following  an- 
swers in  the  Assembly's  Catechism — "  It 
is  required  of  those  that  hear  the  word 
preached,  that  they  attend  upon  it  with 
diligence,  preparation,  and  prayer,  exaro-» 
ine  what  they  hear  by  the  Scriptures,  ro 
ceive  the  truth  with  faith,  love,  meek- 
ness, and  readiness  of  mind  as  the  word 
of  God  ;  meditate,  and  confer  of  it  4n 
their  hearts,  and  bring  forth  the  fruits  of 
it  in  their  lives." 

But  let  us  enter  more  particularly  into 
our  Lord's  direction,  Take  heed  how  ye 
hear,  in  the  way  of  practical  rules,  only 
bearing  in  mind,  that  while  the  grace  of 
the  Holy  Spirit  blesses  the  word  to  our 
real  good,  that  same  Spiiit  prepares  the 
heart  to  receive  it  aright,  and  gives  suita- 
ble dispositions  that  we  may  hear  with 
profit. 

We  will  first  show  what  is  to  be  guard- 
ed against  in  hearing ;  then  explain  the 
nature  of  due  hearing  ;  and  lastly,  give 
some  practical  directions  that  may  assist 
us  thus  to  hear. 

I.  The  precept  "  take  heed,"  teaches 
us  to  guard  against  those  dangers  to 
which  we  are  exposed.  Let  us  consider 
in  what  respects  we  should  take  heed  : — 
1 .  Take  heed  to  your  motives  in  going 
to  hear.  What  is  the  object  which  you 
have  in  view  ?  There  are  many  unwor- 
thy ends,  such  as  curiosity,  criticism,  en- 
tertainment, or  even  mere  general  infor- 
mation about  religious  topics.  These 
are  not  the  ends  at  which  we  should  aim. 
Hearing  is  not  to  gratify  men's  curiosity, 
but  to  save  their  souls ;  yet  it  is  rather 
some  novelty  that  attracts  most  men's 
attention  than  the  simple  statement  of  the 
most  solid  truths.  If  there  be  a  funeral 
sermon  for  any  public  character,  crowded 
congregations  will  attend,  and  eagerly 
listen  to  those  parts  which  relate  to  the 
individual ;  if  there  be  a  missionary  ser- 
mon, those  parts  which  contain  facts 
relative  to  the  heathen  will  excite  most 
attention.  If  we  may  judge  of  men's 
motives  by  their  conversation,  some  come 
merely  like  the  Athenians,  to  hear  some- 
thing new  ;  some  to  know  what  will  be 
said  on  any  particular  doctrines  by  the 
preacher,  or  to  be  able  to  talk  about  him, 
and  his  style  and  manner  of  preaching  : 


THE  CHRISTIAN  HEARER. 


283 


others  come  rather  to  see  what  is  passing 
than  to  hear  ;  but  "  to  enter  the  house  of 
God,  to  have  our  eyes  and  ears  enter- 
tained and  not  our  hearts  reformed,  must 

I  certainly  be  most  displeasing  to  God." 

\  Inconstancy  of  attendance  is  frequently 
connected  with  this  spirit,  and  such  lose 
the  benefits  of  that  full  course  of  divine 
truth  which  regular  hearers  attending 
one  ministry  receive.    Let  us,  like  the 

\  poor  man  at  the  pool  of  Bethesda,  who 
patiently  waited  many  years,  and  at  last 
was  blessed  by  the  Saviour,  patiently  at- 
tend the  ministry  of  the  Gospel,  and  we 
shall  also  doubtless  receive  a  blessing. 
The  preaching  of  the  word  is  an  act  of 
grace  proclaiming  infinitely  more  than 
the  remission  of  human  penalties,  or 
any  temporal  evil ;  it  proclaims  God's 
favour  to  sinners  for  their  eternal  good. 
Shall  we  spend  the  time  in  criticism,  cu- 
rious remarks,  and  the  like,  when  we 
should  be  eagerly  listening  to  the  mes- 
sage, following  its  directions,  and  em- 
bracing its  blessings  ? 

Take  heed  of  inattention.  There  is 
often  a  dulness  of  hearing  very  preju- 
dicial to  all  success  in  attending  upon  the 
ministry.  It  was  the  case  with  the  Jews 
of  old.  Hear,  says  Isaiah,  ye  deaf,  and 
look,  ye  blind,  that  ye  may  see ;  and  St. 
Paul,  in  the  Epistle  to  the  Hebrews,  no- 
tices the  same  thing — u  Ye  are  dull  of 
hearing,  for  when  for  the  time  ye  ought 
to  be  teachers,  ye  have  need  that  one 
teach  you  again,  which  be  the  first  prin- 
ciples of  the  oracles  of  God."  Heb.  v, 
11.  Such  are  not  dull  as  to  temporal 
things;  but  of  spiritual  things  they  say, 
what  a  weariness  is  it!  Mai.  i,  18.  They 
have  similar  feelings  to  those  who  asked. 
When  will  the  new  moon  be  gone  ?  that 
we  may  sell  corn ;  and  the  Sabbath  ? 
that  we  may  set  forth  wheat?  Amos  viii, 
5.  It  is  observed  by  Craddock,  that  "A 
minister  may  have  a  great  congregation, 
and  yet  but  few  hearers,  if  their  minds 
be  stuffed  with  the  world  before  they 
come  ;  if  they  bring  their  trades,  their 
bargains,  their  plough,  their  worldly 
business  along  with  them.  David  Bays 
of  idols,  Thvy  have  ears,  but  hear  not. 
We  have  too  many  such  idols  i.i  our  con- 
gregations." Some  are  asleep,  even  when 
they  have  no  bodily  infirmity  to  plead  : 


what  a  dishonour  do  they  put  on  relig- 
ion !  what  an  infectious  and  evil  exam- 
ple to  others  !  what  contempt  of  the  pres- 
ence of  God  !  The  Bible  records  one  in- 
stance in  which  drowsiness  had  nearly 
been  followed  by  irrecoverable  death,  to 
be  as  it  were  a  warning  to  all  sleepers. 
When  Paul  was  preaching  at  Troas, 
"  and  continued  his  speech  until  mid- 
night, there  sat  in  the  window  a  certain 
young  man  named  Eutychus,  being  fallen 
into  a  deep  sleep ;  and  as  Paul  was  long 
preaching,  he  sunk  down  with  sleep, 
and  fell  from  the  third  loft,  and  was 
taken  up  dead."  There  seemed  some 
excuse  for  drowsiness  at  so  late  an  hour, 
and  during  so  long  a  discourse  ;  but  the 
record  seems  left  not  merely  to  evidence 
the  divine  power  in  his  restoration  to 
life,  but  also  to  be  a  caution  against  that 
which  brought  him  into  danger.  While 
every  allowance  should  be  made  for  nat- 
ural weakness  and  infirmities,  which  dis- 
able some  from  that  attention  which  they 
desire  to  give,  and  which  it  is  their  grief 
and  burden  that  they  cannot  give  ;  while 
we  would  give  to  such  every  advantage 
of  our  Lord's  kind  remark,  The  spirit 
indeed  is  willing;  but  the  flesh  is  weak, 
yet  such  should  remember  his  questiou 
—  What!  could  ye  not  watch  with  rac 
one  hour?  And  here  much  might  be 
done  by  moderation  in  food,  or  by  taking 
a  short  rest  at  home  previously,  or  per- 
haps by  standing  up  part  of  the  time. 
But  there  are  those  who,  though  they 
have  no  natural  infirmity,  seem,  as  soon 
as  the  sermon  commences,  to  compose 
themselves  as  if  they  designed  to  sleep 
through  it.  O  let  such  remember  the 
majesty  and  dignity  of  the  great  Jeho- 
vah in  whose  house  they  are  assembled  ! 
How  can  they  receive  a  message  from 
him,  or  obtain  the  gifts  of  his  Spirit,  or 
the  riches  of  his  grace,  in  such  a  drowsy 
state  of  mind  !  Some  manifestly  attend 
so  carelessly  and  negligently,  that  what 
is  preached,  can  hardly  be  profitably  re- 
ceived by  them.  If  they  are  not  think 
ing  of  something  else,  they  yet  think  no 
longer  <>f  what  they  hear,  than  while  tin- 
words  are  sounding  in  their  ears.  Lei 
these  things  be  felt  and  mourned  ;  let 
them  discover  your  alienation  from  God. 
your  rum  and  depravity,  and  thu-  lead 


i 


284 


THE  CHRISTIAN  HEARER. 


you  to  be  earnest  in  seeking  divine  grace. 
Attention  is  absolutely  needful  to  profit- 
able hearing  ;  just  as  while  the  mouth  of 
the  vessel  is  closed,  it  is  in  vain  that  we 
attempt  to  fill  it,  by  pouring  any  liquid 
upon  it,  so  inattention  effectually  closes 
the  ear  and  prevents  the  reception  of 
knowledge,  however  abundant  the  in- 
struction given  may  be !  Lose  not  all 
your  labour  and  time  in  coming  to  hear. 
When  Samuel  attends  to  God's  voice, 
and  says,  Speak,  for  thy  servant  heareth, 
then  he  receives  the  revelation  of  the  di- 
vine will.  1  Sam.  iii,  1 — 14.  In  the  time 
of  Nehemiah,  on  the  revival  of  religion, 
it  is  said,  that  the  ears  of  all  the  people 
were  attentive  unto  the  book  of  the  law. 
Nehem.  viii,  3.  And  so  in  the  time  of 
our  Lord  it  is  said,  all  the  people  w-ere 
very  attentive  to  hear  him, :  Luke  xix, 
48.  Do  you  wish  to  be  preserved  from 
inattention  ?  remember  the  importance  of 
hearing,  and  the  danger  of  negligence. 
It  helps  attention  to  look  at  the  minister, 
and  is  an  indication  of  it ;  the  eyes  of  all 
them  that  were  in  the  synagogue  were 
fastened  on  our  Lord,  when  they  were 
eagerly  interested.  Luke  iv,  20.  Remem- 
ber also,  that  the  spirit  of  attention  comes 
freely  from  God  our  gracious  Father : 
"  The  Lord  opened  Lydia's  heart,  that 
she  attended  to  the  things  which  were 
spoken  of  Paul."  Acts  xvi,  4.  "  The 
Lord  turns  away  the  eye  and  ear  of  sin- 
ners from  seeing  or  hearing  vanity,  caus- 
es his  voice  to  be  heard,  cures  the  spirit 
of  slumber,  and  awakens  out  of  sleep, 
that  he  may  give  light  and  life." 

Take  heed  oi  prejudices.  Some  come 
to  hear  with  their  minds  filled  with  their 
own  notions.  They  have  adopted  high 
doctrinal  views,  and  cannot  bear  to  have 
practice  insisted  upon  ;  or,  on  the  other 
hand,  they  dislike  to  have  the  doctrines 
of  the  Gospel  prominently  brought  for- 
ward, and  had  rather  hear  moral  disqui- 
sitions on  the  excellence  of  virtue,  which 
never  trouble  the  conscience,  nor  renew 
the  heart.  They  have  an  undue  partial- 
ity for  or  against  particular  individuals. 
Prejudices  may  arise  from  various  causes, 
from  education,  the  opinion  of  others, 
early  associations,  and  the  like.  But 
the  love  of  sin,  and  the  want  of  a  holy 
submission  to  the  mind  and  will  of  God, 


are  the  principal  causes.  Prejudices  may 
be  taken  up  against  the  very  best  of  min- 
isters. Jeremiah  had  to  complain  in  his 
day,  (Jer.  vi,  10.)  "  To  whom  shall  I 
speak  and  give  warning  that  they  may 
hear  !  Behold,  their  ear  is  uncircumcised 
that  they  cannot  hearken  !  behold,  the 
word  of  the  Lord  is  to  them  a  reproach, 
and  they  have  no  delight  in  it !"  The 
Jews  were  prejudiced  against  our  Lord 
Jesus  Christ.  They  were  offended  with 
him  on  account  of  the  meanness  of  his 
birth,  (Matt,  xiii,  57.)  and  therefore  he 
could  neither  do  any  mighty  works,  nor 
preach  the  Gospel  among  them.  Often 
on  this  account  they  rejected  his  words. 
We  have  a  remarkable  instance  of  this, 
Luke  iv,  16 — 30.  Every  thing  seemed 
hopeful  and  promising  in  the  commence- 
ment of  that  discourse  ;  the  subject  was 
full  of  consolation  ;  they  were  deeply  in- 
terested, (ver.  20.)  they  "  all  bare  him 
witness,  and  wondered  at  his  gracious 
words  ;"  and  then  Satan  injects  a  preju- 
dice, Is  not  this  Josephs  son  ?  Our  Lord 
meets  the  prejudice  by  appealing  to  sen- 
timents common  among  themselves,  and 
to  the  history  of  their  fathers ;  but  still, 
so  powerful  was  the  stream  of  prejudice, 
that  the  very  means  employed  to  abate 
it,  only  swelled  it  the  more  ;  and  though 
our  Lord  was  the  preacher  "  all  they  in 
the  synagogue  were  filled  with  such 
wrath,"  that  they  sought  to  destroy  the 
Lord  himself.  Thus  they  rejected  his 
Gospel,  and  perhaps  perished  for  ever. 
There  is  a  great  difference  between  being 
cut  to  the  heart,  (Acts  vii,  54.)  and  being 
pricked  in  the  heart.  Acts  ii,  37.  O  let 
us  guard  against  those  prejudices  which 
may  ruin,  and  cultivate  that  broken  and 
tender  spirit  which  will  ever  advance  our 
eternal  interests.  Prejudice  is  sometimes 
marked  by  strong  partialities  in  little 
things.  The  Jews  were  more  willing  to 
hear  Paul  in  the  Hebrew  tongue;  but 
when  he  had  once  mentioned  his  being 
sent  to  the  Gentiles,  their  indignation 
was  so  excited,  they  refused  to  hear  a 
word  more.  The  angry  Pharisees  were 
quieted  by  his  saying  that  he  was  a  Phar- 
isee. Acts  xxiii.  While  the  preacher 
speaks  agreeably  to  the  hearers'  own 
opinion,  they  will  attend,  but  will  not  re- 
gard him  farther.    O  what  self-conceit, 


THE  CHRISTIAN  HEARER. 


C-5 


and  self-ignorance  and  folly,  is  fhere  in 
this  !  They  expect  the  preacher  should 
not  preach  simply  the  truth,  but  what 
will  please  them.  Thus  it  was  that  Ba- 
lak  sent  for  Balaam.  Numb,  xxiv,  10,  11. 
They  wish  him  to  bless  and  curse,  not  as 
the  truth  is,  but  according  to  their  preju- 
dices, but  there  are  those  on  the  other 
hand,  who  place  such  implicit  confidence 
in  the  words  of  their  teacher,  as  to  re- 
ceive every  thing  on  his  credit,  without 
examination  or  reflection.  This  is  making 
man  their  confidence  instead  of  the  di- 
vine word.  The  plain,  practical,  self- 
condemning,  and  heart-exposing  instruc- 
tions which  they  receive,  offend  and  pre- 
judice some,  so  that  they  cannot  bear  to 
hear.  What  a  contrast  to  this  was  the 
spirit  of  Eli,  who,  looking  beyond  the 
instrument  of  conveying  the  distasteful 
and  painful  truths  which  he  heard,  fixed 
his  eye  on  the  great  Governor  of  all,  and 
humbling  himself  under  the  conviction 
of  his  own  just  deservings,  cried  out,  "It 
is  the  Lord,  let  him  do  what  seemeth  him 
good  !"  1  Sam.  iii,  18.  It  is  the  gracious 
office  of  the  Holy  Spirit  to  remove  preju- 
dices from  the  mind,  and  therefore  the 
Apostle  prays,  that  the  Ephesians  might 
have  given  to  them  u  the  spirit  of  wis- 
dom and  revelation  in  the  knowledge  of 
Christ,  the  eyes  of  their  understanding 
being  enlightened. 

Take  heed  to  put  away  your  sins.  This 
direction  is  needful  even  for  Christians. 
The  Apostle  James,  speaking  to  those 
begotten  with  the  word  of  truth,  that  is, 
truly  regenerated  and  converted  by  the 
Gospel,  tells  them  to  lay  apart  all  jilthi- 
ness,  ami  superfluity  of  naughtiness. 
The  term  jilthincss  denotes  those  lusts, 
appetites,  and  sins  which  defile  the  soul, 
such  as,  all  gluttony,  drunkenness,  excess, 
and  uncleanncss ;  all  eager  pursuit  of 
worldly  things,*  needless  indulgence  of 
the  body,  covetousness,  and  earthly-mind- 
ness.  These  things,  under  whatever 
name  the  world  may  sanction  them,  are 


*  I  know  one  pood  man  who  has  found  it  a 
most  beneficial  practice,  to  put  aside  all  the  or- 
dinary employment*  of  the  family  after  iii 
clock  on  Saturday  i  veiling  ;  tlx  needled  of  the 
ladies,  and  the  dulls  of  the  children  are  laid  aside, 
and  every  preparation  is  made  for  giving  all  the 
Sabbath,      much  as  may  be,  to  its  holy  duties. 


to  be  laid  apart  as  exceedingly  opposite 
to  truly  receiving  the  word  of  God.  The 
more  our  heart  hankers  after,  or  desires, 
or  relishes  such  things,  the  less  we  are 
disposed  to  regard  divine  truth.  They 
are  like  superfluous  and  huitful  weeds 
that  take  up  the  room  of  other  things, 
and  render  the  soil  unprofitable ;  they 
hinder  the  reception  and  growth  of  the 
good  seed.  Then  all  superfluity  of 
naughtiness,  the  overflowing  of  maligni- 
ty, as  self-will,  pride,  and  hatred,  equally 
hinder  the  due  reception  of  the  word. 
Yet  the  regenerate  man  is  not  free  from 
such  temptations,  and  the  inward  working 
of  the  heart  after  such  sins.  St.  Peter, 
speaking  also  to  those  born  of  God,  tells 
them  to  lay  aside  all  malice,  and  all 
guile,  and  hypocrisies,  and  envies,  and 
all  evil  speakings.  These  things  are  to 
be  put  away  with  godly  sorrow  for  our 
natural  corruption,  and  much  care  and 
earnestness. 

Take  heed  of  your  many  spiritual 
enemies.  Our  Lord,  in  the  parable  of  the 
sower,  shows  that  the  Devil  comes  and 
takes  away  the  word  from  the  heart — that 
in  time  of  temptation  men  fall  away  from 
the  truth — and  that  the  cares,  riches,  and 
pleasures  of  life  choke  it.  These  are 
spiritual  enemies  that  would  rob  our  souls 
of  all  profit  from  the  word  of  life.  Be 
assured  that  Satan  will  unceasingly  try 
both  to  keep  you  from  hearing,  and  to 
hinder  your  profiting  when  you  have 
heard.  .  Divine  grace  calls  God's  servants 
to  many  a  vigorous  effort,  to  break  through 
obstructions.  Consider  all  that  would 
turn  your  heart  and  mind  from  the  truths 
declared  to  you,  as  an  enemy  to  be  van- 
quished. Any  discharge  of  needless 
worldly  business;  any  unusual  feasting; 
any  talking  of  your  own  carnal  pleasure  ; 
any  unnecessary  joining  in  worldly  soci- 
ety, or  reading  trilling  books,  especially 
such  publications  as  Sunday  or  other 
newspapers,  on  that  holy  day  on  which 
the  word  of  God  is  specially  to  be  heard, 
will  assuredly  be  giving  many  advantau 
es  to  our  spiritual  enemies.  Self-right- 
eousncss  is  another  adversary,  the  more 
dangerous  because  it  is  the  least  suspect- 
ed. This  leads  us  to  imagine  that  when 
we  have  attended  to  hear,  we  have  done 
something  meritorious  before  God,  and  so 


286 


THE  CHRISTIAN  HEARER. 


we  rest  in  the  mere  external  ordinance. 
O  how  often  do  these  things  make  spoil 
of  the  spiritual  benefits  which  we  might 
otherwise  receive  !  A  request  to  take  an 
innocent  walk  in  the  fields  ;  conversation 
with  idle  company,  neglect  of  retirement ; 
these,  and  the  like  things,  are  occasions 
and  means  by  which  our  great. enemy 
takes  away  the  word  from  our  hearts. 

II.  Before  we  give  directions  for  hear- 
ing aright,  it  may  be  useful  to  explain  the 
nature  of  due  hearing. 

The  due  hearing  of  the  Gospel  consists 
in  far  more  than  the  mere  outward  at- 
tendance on  the  ministry  of  the  word, 
and  taking  an  interest  in  what  is  heard. 
The  Scribes  and  Pharisees,  the  Sad- 
ducees,  and  the  Jews  in  general  who  re- 
jected our  Saviour,  often  attended  upon 
him,  and  heard  him,  and  witnessed  his 
mighty  works,  and  yet  were  not  blessed 
thereby ;  but  rather,  by  their  perverse- 
ness,  turned  their  privileges  to  their  great- 
er condemnation.  They  knew  what  he 
said :  his  words  were  plain  and  intelli- 
gible enough ;  but  they  cavilled  at  them, 
and  rejected  them.  Some,  indeed,  heard 
him  with  pleasure  for  a  time  ;  yet  when 
his  doctrine  opposed  their  carnal  notions, 
they  went  no  more  with  him.  And  so 
in  our  day  we  see  multitudes  living  in 
this  favoured  Christian  land  with  im- 
mense privileges.  0  that  they  would 
avail  themselves  of  them,  and  duly  im- 
prove them  !  But  we  see  some  deriving 
no  benefit  though  they  hear,  some  wholly 
shutting  their  eyes  to  the  light  which 
God  has  given,  and  others  by  infidel  pub- 
lications blasphemously  reviling  the  only 
way  of  salvation,  and  madly  casting  away 
from  them  with  indignation  the  only 
remedy  for  all  our  wo.  In  these  things 
we  have  some  remarkable  testimonies  of 
Scripture  verified.  In  Ezekiel  xxxiii,  31, 
32,  it  is  said,  "They  come  unto  thee  as 
the  people  cometh,  and  they  sit  before 
thee  as  my  people,  and  they  hear  thy 
words,  for  with  their  mouth  they  show 
much  love,  but  their  heart  gocth  after 
their  covetousness :  and,  lo !  thou  art 
unto  them  as  a  very  lovely  song  of  one 
that  hath  a  pleasant  voice,  and  can  play 
well  on  an  instrument,  for  they  hear 
thy  words,  but  they  do  them  not."  In 


Jeremiah,  (xliv,  16.)  we  have  an  instance 
of  daring  rejection  of  this  word  :  "As  for 
the  word  that  thou  hast  spoken  unto  us 
in  the  name  of  the  the  Lord,  we  will  not 
hearken  unto  thee ;  but  we  will  certainly 
do  whatsoever  thing  goeth  forth  out  of 
our  own  mouth."  And  so  in  the  time  of 
our  Lord  he  had  to  declare,  "They  seeing, 
see  not;  and  hearing,  they  hear  not; 
neither  do  they  understand.  And  in 
them  is  fulfilled  the  prophecy  of  Esaias, 
which  saith,  By  hearing  ye  shall  hear, 
and  shall  not  understand ;  and  seeing  ye 
shall  see,  and  not  perceive." 

All  this  shows  that  due  hearing  is  more 
than  attending  to  hear.  It  includes  a 
sure  belief,  and  a  conduct  corresponding 
to  that  belief,  springing  from  the  grace  of 
God. 

When  we  rightly  hear  the  words  of 
Christ,  there  will  be  a  sure  belief  of  them. 
Our  Lord  commended  this  in  Peter  who 
had  declared,  "Thou  hast  the  words  of 
eternal  life,  and  we  believe  and  are  sure 
that  thou  art  that  Christ,  the  son  of  the 
living  God."  They  believed  the  divine 
testimony,  they  looked  up  to  Jesus  as  a 
Divine  Instructor,  and  humbly  and  gladly 
received  his  doctrine  as  from  God.  The 
same  sure  belief  should  be  yielded  by  us 
to  the  word  of  Christ.  It  is  far  more  im- 
portant to  know  Christ  with  the  eyes  of 
the  understanding  than  with  those  of  the 
body :  Blessed,  says  our  Lord  to  Thomas, 
are  they  that  have  not  seen  me  and  yet 
have  believed.  Believing  what  you  hear, 
so  as  to  rely  on  the  word  of  God  as  what 
cannot  deceive,  and  beholding  the  glory 
of  God  in  the  person  of  Christ,  and  the 
mind  of  God  in  the  doctrine  of  Christ, 
mark  the  blessed  man. 

There  will  also  be  a  corresponding 
conduct.  Thus  the  Apostles  not  only  be- 
lieved, but  left  all  and  followed  Christ. 
They  obeyed  his  voice.  It  became  the 
great  object  of  their  lives  to  fulfill  the  will 
of  Chiist.  Their  faith  worked  by  love, 
and  overcame  the  world.  So  will  it  be 
with  us  if  we  truly  believe.  We  shall 
know  how  to  prize  our  many  privileges, 
and  be  deeply  concerned  duly  to  improve 
them.  The  different  parts  of  divine  truth 
will  produce  some  suitable  effects  in  our 
lives.  The  glorious  character  of  God 
will  inspire  us  with  reverence  and  confi- 


THE  CHRISTIAN  HEARER. 


287 


dence,  with  love  and  self-devotion.  Our 
danger  through  sin  will  lead  us  to  the 
only  refuge.  The  promises  will  fill  us 
with  hope,  and  joy,  and  gratitude,  and 
the  precepts  will  be  to  us  a  daily  guide 
and  rule  of  life. 

And  this  is  the  lesult  of  special  grace. 
When  Peter  made  that  decisive  confes- 
sion of  his  faith,  recorded  Matt,  xvi,  16, 
our  Lord  said  to  him,  "Blessed  art  thou, 
Simon,  son  of  Barjona,  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but  my 
Father  which  is  in  heaven."  Here  only  is 
the  true  root  of  all  the  difference  between 
the  most  devoted  believer,  and  the  most 
presumptuous  rejecter  of  divine  truth.  It 
is  not  that  one  is  naturally  better  than 
another,  or  has  more  merit  and  deserving 
in  himself;  but  it  is  of  the  distinguishing 
grace  and  mercy  of  our  God.  "The  hear- 
ing ear  and  the  seeing  eye,  the  Lord  hath 
made  even  both  of  them."  Prov.  xx,  12. 
This  is  true  not  only  in  a  natural,  but 
also  in  a  spiritual  sense.  It  is  given  to 
the  disciples  of  Christ  to  know  the  myste- 
ries of  the  kingdom  of  God. 

III.  We  now  proceed  to  the  directions 
which  may  assist  you  to  hear  with  advan- 
tage, only  again  stating  that  there  is  no 
direction  which  a  gracious  Father  is  not 
ready  to  enable  us  to  follow,  and  which 
it  is  not  a  privilege  and  a  blessing  to 
fulfill. 

1.  Hear  in  the  spirit  of  prayer.  Of 
all  the  directions  that  can  be  given,  this 
is  the  most  important ;  for  no  other  can 
be  practised  without  the  help  which  pray- 
er obtains.  The  power  of  the  Lord  alone 
gives  us  understanding.  Luke  xxiv,  45. 
David  was  well  acquainted  with  divine 
truth,  and  an  inspired  prophet  himself, 
yet  he  often  prays  for  divine  teaching. 
Remember  then  at  all  times,  the  need  of 
prayer;  the  things  of  God  knoweth  no 
man,  but  the  Spirit  of  God.  God  alone 
givcth  the  increase.  Knowing  and  feel- 
ing this,  we  should  go  to  hear  his  word 
with  a  praying  heart ;  we  should  listen 
with  many  a  secret  ejaculation  that  God 
would  send  home  what  we  hear  to  our 
hearts  ;  wc  should  return  praying  that  we 
may  keep  what  we  have  heard  to  our 
spiritual  and  eternal  good.  Useless  are 
all  rules  and  directions  as  to  our  real 


good,  until  the  Holy  Ghost  gives  them 
life  and  power.  On  this  point  then  may 
our  hearts  be  deeply  impressed.  Pray 
for  the  minister  ;  he  can  only  teach  you 
as  God  teaches  him :  ask  that  he  may 
have  truly  the  gifts  of  the  Holy  Spirit, 
may  know  himself,  and  be  enabled  to  de- 
clare to  others,  simply,  wisely,  and  with 
power,  the  whole  counsel  of  God,  ever 
preaching  such  truths  as  may  be  to  the 
benefit  and  salvation  of  your  soul.  Every 
faithful  minister  earnestly  desires  the 
prayers  of  his  people,  and  is  ready  to  say 
with  the  Apostle,  "Pray  for  me,  that  ut- 
terance may  be  given  unto  me,  that  I  may 
open  my  mouth  boldly,  to  make  known 
the  mysteries  of  the  Gospel."  It  is  pray- 
er that  causes  the  word  of  the  Lord  to 
have  free  course.  2  Thess.  iii,  1.  The 
excellency  of  the  power  is  of  God,  and 
not  of  us.  Pray  for  ourselves.  God  only 
opens  the  ears  of  men,  and  it  is  only  by 
his  grace  that  you  can  hear  with  any 
profit.  O  neglect  jot  to  seek  that  grace. 
Is  there  one  in  fifty  that  prays  in  private 
for  a  special  blessing  cn  what  he  hears  1 
They  are  not  profitable  hearers,  who  are 
not  constant  worshippers.  Let  us  seek 
and  expect  the  divine  energy  of  the  Holy 
Ghost.  The  word  of  Christ  is  the  sword 
of  the  Spirit,  and  it  is  only  efficacious 
when  it  comes  in  demonstration  of  the 
Spirit  and  of  Power.  When  we  are 
duly  sensible  of  our  own  utter  insufficien- 
cy to  get  any  profit,  even  by  the  divine 
remedy  of  the  Gospel,  but  as  the  Holy 
Spirit  teaches  and  helps  us  ;  when  we 
despair  of  our  own  wisdom,  and  strength, 
and  look,  in  fervent,  and  persevering 
prayer,  to  the  blessed  spirit  alone,  as  the 
only  one  who  can  efficaciously  help  us  ; 
then  are  we  likely  to  find  the  Gospel  the 
power  of  God  to  our  salvation.  How 
suitable  for  us  the  prayer,  (Job  xxxii,  34.) 
that  which  I  know  not,  teach  thou.  me. 
Pray  that  the  Holy  Ghost  may  himself 
teach  you  your  own  insufficiency.  Bo 
assured  that  no  natural  wisdom,  or  hu- 
manly acquired  knowledge,  no  merely 
human  learning,  or  powers,  or  talents, 
can  enable  you  to  profit  by  hearing  with- 
out the  Holy  Ghost.  When  the  word 
came  with  the  Holy  Ghost  sent  doirnfrom 
heaven,  then  it  came  with  power  mul  much 
assurance.     This  gift  is  obtained  by 


288 


THE  CHRISTIAN  HEARER. 


prayer.  O  look  for  it,  supplicate  for  it, 
and  you  shall  receive  it.  It  is  important 
after  hearing,  as  well  as  before  :  Saul, 
after  seeing  the  vision,  was  employed  in 
prayer.  Acts  ix,  11.  And  not  merely 
hear  in  the  spirit  of  prayer  for  yourself, 
but  let  all  that  hear  with  you  be  thus  re- 
membered. And  should  you  receive  any 
good,  be  not  forgetful  to  render  glory  to 
Him  to  whom  it  is  due.  This  rule  con- 
demns those  who  come  into  church  when 
the  prayers  are  half  over.  There  are 
cases  where  persons  are  unable  to  do  more 
from  their  peculiar  circumstances  ;  but 
where  this  is  done  without  a  sufficient 
reason  to  excuse  it,  such  persons  cannot 
expect  to  receive  any  good:  how  can  they, 
who  throw  a  public  slight  on  those  pray- 
ers which  express  our  dependance  on  the 
divine  blessing,  receive  that  blessing? 

2.  Hear  in  simplicity  of  mind.  The 
doctrines  of  the  Gospel  are  revealed  unto 
babes.  Come,  then,  with  a  dsiposition  to 
be  taught.  Really  dgsire  to  be  made  wise 
unto  salvation.  Come  to  hear  with  sin- 
gleness of  heart,  earnestly  desiring  to 
know,  and  do  the  will  of  God.  The  word 
will  be  profitable  to  the  simple-minded 
and  the  sincere  Christian.  "As  new  born 
babes  desire  the  sincere  milk  of  the 
word.-'  1  Pet.  ii,  2.  "Except  ye  be  con- 
verted, and  become  as  little  children,  ye 
cannot  enter  the  kingdom  of  heaven." 
Matt,  xviii,  3.  "  The  way-faring  man," 
(one  whose  whole  aim  is  single  and  sin- 
cere, looking  only  to  arrive  at  the  end 
of  his  journey,)  "  though  a  fool,  shall  not 
err  therein."  Your  simple  object  in  hear- 
ing, should  be,  to  have  your  errors  and 
mistakes  detected,  you  ignorance  remov- 
ed, your  sins  put  away,  the  will  of  God 
discovered  to  you,  all  holiness  promoted 
in  you,  and  your  soul  blessed  with  all 
spiritual  blessings  in  the  use  of  those 
means,  which  God  has  appointed  for 
conveying  them.  Let  there  be  this  bles- 
sed simplicity  of  intention  in  hearing, 
and  though  the  world  may  despise,  the 
Lord  of  all  will  bless.  O  that  we  may 
all  desire  to  receive  the  word  with  the 
same  simplicity  that  we  desire  our  daily 
meals,  and  have  as  earnest  and  keen  an 
appetite  for  spiritual  food,  as  a  hungry 
man  has  for  tlm  food  of  the  body. 

>l.  Hear  with  candour.    The  sacred 


historian  records  it  to  the  honour  of  the 
Bereans,  "  These  were  more  noble  than 
those  in  Thessalonica :  they  were  of  a 
more  ingenuous  and  candid  spirit.  The 
original  word,  evyeveaisgo^  signifies, 
well-born,  sprung  from  a  noble  family. 
It  seems  to  intimate  that  they  were  more 
like  their  father  Abraham,  who  willingly 
and  gladly  received  and  obeyed  the  di- 
vine message.  The  Bereans  did  not  at 
once  conclude  every  thing  to  be  false, 
which  did  not  agree  with  their  precon- 
ceived opinions.  They  were  not  the 
slaves  of  prejudice.  It  has  been  well 
remarked,  "  True  dignity  and  nobleness 
of  spirit,  greatly  consists  in  an  enlarged 
and  unprejudiced  mind,  open  to  convic- 
tion, willing  to  investigate  the  truth,  to 
examine  the  evidence  adduced  in  the  sup- 
port of  men's  opinion,  and  to  treat  re- 
ligious enquiries  with  candour,  serious- 
ness, and  diligence.  Such  an  ingenuous 
and  teachable  spirit  comes  from  above." 
Let  it  ever  be  borne  in  mind,  that  there 
is  naturally  no  true  nobility  of  heart  in 
man.  The  Bereans  could  not  boast  of 
any  naturally  better  disposition  ;  but  the 
Lord  graciously  prepared  their  hearts, 
and  their  whole  conduct  was  such,  that 
they  equally  avoided  "  a  blind  credulity, 
an  obstinate  bigotry,  and  a  heedless,  con- 
ceited incredulity."  Let  us  seek  after 
the  same  candid,  and  truly  Christian 
temper.  Without  it,  we  shall  perpetually 
be  stumbled,  rejecting  truths  the  most 
sacred,  and  imbibing  errors  the  most  de- 
lusive. 

4.  Hear  with  seriousness.  When  Mo- 
ses had  delivered  the  divine  testimony  to 
the  children  of  Israel,  he  said,  "  Set  your 
hearts  unto  all  the  words  which  I  testify 

among  you  this  day,  for  it  is  not  a  vain 

thing,  because  it  is  your  life."  Deut. 
xxxii,  46.  The  Apostle  tells  the  He- 
brews, "  we  ought  to  give  the  more  ear- 
nest heed  to  the  things  which  we  have 
heard,  lest  at  any  time  we  should  let 
them  slip."  Heb.  ii,  1.  A  serious  mind 
should  be  cultivated  previous  to  going  to 
the  house  of  God.  Is  the  word  of  God 
your  life  ?  consider  how  you  listen,  when 
a  physician  speaks  to  you  about  your 
own  health,  or  about  the  health  of  your 
children,  or  beloved  friends  :  how  care- 
fully you  notice  and  follow  his  directions. 


THE  CHRISTIAN  HEARER. 


259 


If  any  great  worldly  advantage  is  men-  unacquainted  with  the  real  nature  of  every 


tioned  as  to  be  attained,  how  you  listen 
to  the  account !  how  it  dwells  on  your 
mind,  and  you  think  of  it  over  and  ovei 
again,  and  love  to  talk  about  it.  So  se- 
riouslv  and  earnestly  should  you  listen 


Christian  doctrine  and  duty,  must,  as  new 
born  babes,  desire'the  sincere  milk  of  the 
word,  that  they  may  grow  thereby. 
What  I  have  heard  called  1  a  spirit  of 
hearing,'  unavoidably  attends  the  revival 


to  the  word  of  God,  eagerly  attending,  of  practical  religion  in  all  places.  They 


lest,  to  your  personal  and  lasting  injury, 
you  lose  any  valuable  direction.  Your 
salvation  is  too  serious  a  matter  to  be 
trifled  with.  Remember,  that  God  is  very 
serious  in  sending  his  ministers  to  you ; 
they  are,  if  faithful,  very  serious  in  prayer 


must,  they  will  seek  the  light  and  in- 
struction of  which  they  feel  the  want. 
To  obtain  it,  they  will  break  through 
every  barrier,  and  cast  aside  prejudices 
against  Dissenters,  Methodists,  and  un- 
authorized teachers  of  every  sect  and 


for  you,  and  in  entreaties  with  you;  the  name.  Like  persons  dying  of  hunger,  or 
Holy  Spirit  is  very  serious  in  pleading  i  parched  with  thirst,  they  will  be  ready 
with  volt,  and  the  work  of  your  salvation  .to  swallow  the  most  homely,  disgusting, 
is  the  most  serious  work  in  which  you  'and  unwholsome  food,  and  greedily  drink 
can  possibly  be  engaged.  Surely  we  water  out  of  the  dirtiest  ditch.  The  life 
should  listen  to  God's  word  with  a  rever-  of  the  soul  can  no  more  be  maintained 
ence  and  seriousness,  equal  to  that  with1  without  spiritual  food,  than  animal  life 
which  we  listen  to  the  request  and  direc-  without  eating  and  drinking.  The  direc- 
tion of  our  highest  earthly  superior  !   A  tion,  Let  every  man  be  s-wift  to  hear,  is 


pious  minister  said,  *'I  find  that  an  endeav- 
our to  maintain  a  serious  mind  on  the  sab- 


full  of  impoitance,  and  indicative  of  that 
state  of  mind  which  Gcd  delights  to  bless. 


bath,  is  greatly  blest.  As  means  by  God's  |  Here  is  the  best  preparation  for  a  cordial 
blessing  maintain  a  serious  mind,  so  it  in  reception  of  the  truth.  O  that  such  a 
return,  gives  the  same  blessing  to  means.*' !  readiness  to  hear  may  be  largely  granted 


5.  Hear  with  gladness.  A  readiness 
to  hear  is  another  important  part  of  prep- 
aration. i:  Blessed  are  they  that  hunger 
and  thiist  after  righteousness,  for  they 
shall  be  filled/'  Of  the  Bereans  it  is  said, 
They  received  the  word  with  all  readi- 
ness of  mind.  One  cause  of  men's  being 
given  over  to  a  spirit  of  delusion  is,  that 

!  they  receive  not  the  love  of  the  truth.  2 
Thess.  ii,  10,  11.  The  first  Christians 
received  the  word  gladly.    Acts,  ii,  41. 

!  A  heart  prepared  of  the  Lord,  eagerly  and 
gladly  welcomes  his  gospel.  Be  willing 
to  hear.  It  is  the  reluctance  and  back- 
wardness of  the  natural  heart,  to  receive 
the  humbling,  holy,  and  sanctifying, 
though  truly  joyful  doctrines  of  the  gos- 
pel, that  hinders  its  success.  AW  arc  of- 
fended, and  wo  cavil  ;  we  dislike,  and  we 
object  to,  the  bread  of  life,  after  which 
we  should  hunger  ;  and  turn  away  with 
disgust  from  those  waters  after  which  we 
should  thirst.  How  different  the  Bereans. 
who  heard  with  all  readiness!  The  late 
Mr.  Richardson  well  observed  on  this 
point. — "Persons  stirred  up  to  serious 
thinking  about  their  souls,  who  were  be- 
fore ignorant  of  God  and  themselves,  and 


to  all  professing  Christians,  and  be  met 
by  a  wise  and  full  declaration  of  the  un- 
searchable riches  of  Christ  from  all  the 
ministers  of  his  word  !  AVe  see  a  beauti- 
ful example  of  such  readiness  in  Corne- 
lius's family :  and  O  that  congregations 
of  hearers  could  say  as  he  said — u  Now 
are  we  all  here  present  before  God,  to 
hear  all  things  that  are  commanded  thee 
of  God."  An  old  writer  says,  "  It  will 
appear  that  we  esteem  God's  ordinance 
when  we  shall  for  the  sake  of  it  neglect 
our  profit,  hazard  our  outward  peace, 
seem  careless  of  our  credit,  strain  our 
purses,  and  part  with  all  for  it." 

There  have  been  seasons  when  men 
have  heard  as  if  they  were  in  earnest  to 
be  saved.  In  the  time  of  the  great 
plague  in  London,  in  1(>G5,  those  minis- 
ters who  remained  among  the  people, 
and  preached  to  them,  were  eminently 
biased.  One  who  himself  ministered 
at  this  time.  \hu<  described  it  : — "Now 
there  is  such  a  vast  concourse  of  people 
in  the  churchc<.  where  ministers  arc  to 
be  found,  that  they  cannot  many  times 
come  near  the  pulpit  doors  for  the  press, 
but  are  forced  to  climb  over  the  pews  to 


090 


THE  CHRISTIAN  HEARER. 


them  ;  and  such  a  face  is  now  seen  in 
the  assemblies,  as  seldom  before  was  seen 
in  London  ;  such  eager  looks,  such  open 
ears,  such  greedy  attention,  as  if  every 
word  would  be  eaten  which  dropt  from 
the  mouths  of  the  ministers.  If  you 
ever  saw  a  drowning  man  catch  at  a  rope, 
you  may  guess  how  eagerly  many  caught 
at  the  word  when  they  were  ready  to  be 
overwhelmed  by  this  overflowing  scourge, 
which  was  passing  through  the  city. 
When  death  was  knocking  at  so  many 
doors,  and  God  was  crying  aloud  by  his 
judgments,  and  ministers  were  now  sent 
to  knock,  cry  aloud,  and  lift  up  their 
voice  like  a  trumpet :  then,  then  the  peo- 
ple began  to  open  the  ear,  and  the  heart, 
which  were  fast  shut  and  barred  before  ; 
how  did  they  then  hearken  as  for  their 
lives,  as  if  every  sermon  was  their  last, 
as  if  death  stood  at  the  door  of  the  church, 
and  would  seize  upon  them  as  soon  as 
they  came  forth ;  as  if  the  arrows  which 
flew  so  thick  in  the  city,  would  strike 
them,  before  they  could  get  to  their 
houses;  as  if  they  were  immediately  to 
appear  before  the  bar  of  that  God,  who 
by  his  ministers  was  now  speaking  to 
them.  Great  were  the  impressions  which 
the  word  then  made  upon  many  hearts, 
beyond  the  power  of  man  to  effect,  and 
beyond  what  the  people  before  ever  felt, 
as  some  of  them  have  declared.  When 
sin  is  reproved,  0  the  tears  that  slide 
down  from  the  eyes  !  when  the  judg- 
ments of  God  are  denounced,  O  the 
tremblings  which  are  upon  the  con- 
science !  When  the  Lord  Jesus  Christ 
is  made  known  and  preferred,  O  the  long- 
ings and  openings  of  heart  unto  him ! 
When  the  liches  of  the  Gospel  are  dis- 
played, and  the  promises  of  the  covenant 
of  grace  are  set  forth  and  applied,  O  the 
inward  burnings  and  sweet  flames  which 
were  in  the  affections  !  I  hope,  not  a  few 
were  born  again :  a  strange  moving  there 
was  on  the  hearts  of  multitudes  in  the 
city :  and  I  am  persuaded  that  many 
were  brought  effectually  to  close  with 
Jesus  Christ,  whereof,  some  died  by  the 
plague  with  willingness  and  peace ;  and 
others  remain  steadfast  in  God's  ways 
unto  this  day."* 

*  Seo  Gillies'  Historical  Collections,  vol.  i.  p. 
220. 


6.  Hear  in  faith.  The  Israelites  in 
the  wilderness  having  no  faith  in  God's 
word,  lost  the  promised  blessings.  "The 
word  preached  did  not  profit  them,  not 
being  mixed  with  faith  in  them  that 
heard  it."  Heb.  iv.  2.  You  would  not 
dishonour  your  bosom  friend,  or  a  rever- 
end father,  by  distrusting  his  word  ;  have 
then  a  generous  confidence  in  God;  have 
a  sure  conviction  that  he  will  not  deceive 
you.  All  his  threatenings  must  be  ful- 
filled ;  all  his  promises  shall  be  exactly 
accomplished.  The  precepts  of  the  God 
of  power,  wisdom,  and  love,  cannot  fail, 
if  obeyed,  to  make  you  happy.  His  in- 
vitation to  you,  to  partake  of  histnercies, 
however  rich,  and  full,  and  free,  those 
mercies  are,  they  are  all  made  in  truth. 
O  believe  them,  confide  in  them,  and  re- 
ly upon  them.  Observe  how  children 
entirely  trust  their  parents,  and  leave  all 
consequences  with  them  ;  and  how  the 
babe  clings  to  its  mother,  and  draws 
nourishment  from  her;  so  let  us  trust 
our  far  better,  even  our  heavenly,  parent; 
so  let  us  cling  to,  and  embrace  our  Sa- 
viour Jesus  Christ,  and  receive  our  sup- 
plies from  his  inexhaustible  fulness. 
When  Christ  is  preached  by  the  minister, 
faith  should  be  so  exercised  by  the  hear- 
er, that  he  should  be  ready  to  say,  as  the 
Eunuch  did  to  Philip,  Ibelieve  that  Jesus 
is  the  Son  of  God.  There  are  many 
hindrances  to  be  overcome,  in  receiving 
and  obeying  the  word  of  God  ;  but  faith 
will  carry  you  above  the  opposition  and 
enmity  of  the  world,  and  will  quench 
the  fiery  darts  of  Satan  our  great  enemy. 
When  you  hear,  therefore,  of  the  divine 
anger  ;  believe  and  fear,  lest  you  should 
endure  that  anger,  and  fly  to  him,  who 
has  delivered  us  from  the  wrath  to  come. 
When  youhearhis  promises,  believethem, 
and  embrace  them,  and  thus  ensure  to 
yourself  an  interest  in  them.  "To  hear 
and  not  believe,"  says  Dr.  Owen,  "  is  in 
spiritual  life,  what  to  see  meat  and  not 
eat,  is  in  the  natural  ;  it  will  please  the 
fancy,  but  never  nourish  the  soul."  You 
may  expect  to  receive  a  blessing.  If  it 
be  not  your  own  fault,  you  shall  not  at- 
tend without  spiritual  good.  Consider 
what  God  has  promised.  Look  at  the 
declarations,  that  the  Gospel  is  the  power 
of  God  unto  salvation,  to  every  one  that 


i 


THE  CHRISTIAN  HEARER. 


believeth  ;  and  this  his  word  shall  not  re- 
turn void,  and  hope  for,  and  desire  these 
blessings.  Look  to  be  more  deeply  con- 
vinced of  sin  ;  more  clearly  enlightened 
in  the  knowledge  of  the  divine  will ; 
more  strongly  and  practically  impressed 
by  the  truth  $  more  comforted  and  re- 
joiced ;  and  more  thoroughly  confirmed 
and  established  in  the  ways  of  God.  In 
short,  go  in  the  spirit  described,  Isa.  ii, 
3 — "  Let  us  go  up  to  the  house  of  the 
God  of  Jacob,  and  he  will  teach  us  of 
his  ways." 

7.  Hear  in  the  spirit  of  self-applica- 
tion. There  are  many  who  are  very 
ready  to  think  all  that  is  said  applies  to 
others ;  or  are  thinking  how  it  suits  their 
friends.  When  Peter,  after  our  Lord's 
address  to  him,  turns  and  asks  about  John, 
Lord  what  shall  this  man  do  ?  he  re- 
ceived a  just  reproof,  What  is  that  to 
thee  ;  follow  thou  me!  John  xxi,  21,  22. 
The  application  of  the  seemon  to  our- 
selves is  the  first  step  towards  receiving 
benefit.  Are  not  many  merely  regard- 
ing the  style  and  manner  of  the  preacher, 
or  the  system  and  theory  which  he  holds 
without  once  thinking  that  they  are  per- 
sonally concerned,  and  that  life  and  death 
is  set  befere  them  ?  But  at  the  same  time, 
this  self-application  requires  judgment 

•  and  discrimination.  There  are  those 
who  make  a  wrong  application.  If  se- 
cure and  careless,  they  will  apply  to 
themselves  all  the  characters  of  the  right- 
eous, and  all  the  comfortable  promises 
made  to  such  characters.  If  anxious  and 
desponding,    they  appropriate    in  like 

„  manner  to  themselves  all  the  descriptions 
of  the  wicked,  and  the  threatonings  made 
to  their  sins.  Thus  some  speak  to  them- 
selves peace  and  safely,  when  there  is  no 
peace  for  them  in  their  present  state ; 
and  others  speak  terror  without  a  cause, 
arid  make  their  hearts  sad,  when  the 
Lord  designs  it  not.  Now  the  true  rem- 
edy for  these  evils,  is  to  examine  more 
carefully  into  their  own  characters,  and 
ascertain  their  real  state  ;  and,  above  all, 
to  pray  for  the  enlightening  of  the  Holy 
Spirit,  who  alone  wisely  and  efficacious- 
ly applies  divine  truth,  so  as  to  regene- 
rate, sanctify,  and  gladden  the  heart 
Some  are  apt  to  think  that  the  minister 
meant  to  preach  to  them  in  particular, 


291 

because  his  sermons  happen  to  touch 
their  consciences  and  describe  their 
character,  and  they  are  offended.  But 
this  almost  invariably  is  a  total  mistake. 
A  wise  minister  will  avoid  preaching  at 
individuals  while  he  makes  a  point  of  lay- 
ing open  character,  so  that  all  present 
may  discern  themselves,  and  the  con- 
sciences of  each  may  bear  witness,  and 
the  secrets  of  his  heart  be  made  man  if  est. 
Where  a  person  thinks  that  the  minister 
has  been  informed  of  his  particular  case, 
ordinarily  he  knew  not  of  such  a  person 
in  the  congregation  :  but,  O  let  the  faith- 
ful testimony  of  conscience,  thus  speak- 
ing plainly  to  you,  not  be  trifled  with. 
Hear  personally  and  individually,  and 
you  shall  receive  a  lasting  blessing.  At 
least,  give  the  word  this  consideration, 
What  if  it  should  be  true  !  if  this  should 
be  my  state  ! — if  I  am  in  this  danger  ! — 
if  that  danger  should  be  thus  tremen- 
dous ! — such  a  thought  has  led  to  the 
conversion  of  the  souL 

8.  Hear  in  humility.  God  has  called  us 
"to  receive  meekly  the  ingrafted  word," 
James  i,  21.  He  has  promised  blessings 
to  "  those  who  tremble  at  his  word.  Isa. 
lxvi,  2.  He  requires  that  we  should  lis- 
ten with  reverence  to  his  Son.  Matt,  xvii, 
5.  It  is  infinite  condescension  in  the 
great  God  to  address  thus  repeatedly  and 
graciously,  fallen  man.  Let  our  humili- 
ty and  reverence  in  some  degree  corres- 
pond with  his  astonishing  grace.  Culti- 
vate, then,  a  meek  and  docile  spirit.  The 
Bible  not  only  comes  from  our  Creator, 
but  displays  much  of  his  glory,  and  we 
are  but  poor  ignorant  creatures  of  a  day  ; 
let  us  then,  as  it  becomes  us,  receive  this 
truth  in  a  humble  and  lowly  heart.  Our 
natural  hearts  are  not  only  careless  and 
inattentive,  but  also  proud  and  captious  ; 
and  it  is  only  grace,  through  much  hum- 
bling experience,  that  makes  them  lowly 
and  teachable.  With  a  meek  spirit,  a 
man  will  not  at  once  quarrel  with  what 
he  hears,  however  it  may  appear  to  him 
mysterious  ami  inexplicable,  but  Mill 
wait,  in  the  posture  of  a  learner,  for 
clearer  light.  Instead  of  objecting  to  an 
awful  denunciation,  lie  will  tremble  at  it; 
instead  of  doubting  a  gracious  promise, 
lie  will  desire  an  interest  in  it.  Sensible 
of  his  own  ill-deservings,  and  great  de- 


« 


292 


THE  CHRISTIAN  HEARER. 


pravity,  convinced  of  his  own  ignorance 
and  weakness,  he  feels  the  need  of  a  rev- 
elation like  the  Gospel,  full  of  mercies, 
and  gladly  receives  it  in  its  length  and 
breadth;  in  all  its  doctrines,  however 
contrary  to  the  carnal  mind,  and  howev- 
er offensive  to  the  proud  heart ;  and  in 
all  its  precepts,  however  strict,  and  how- 
ever opposed  to  his  self-indulging  pleas- 
ures.   Bearing  in  mind  our  guilty  and 
ruined  state,  even  remembering  our  own 
innumerable  blessings  and  demerits,  let 
an  abased,  lowly,  contrite  spirit  mark  our 
hearing.     Let  us  listen  as  to  words 
"  whereby  we  may  be  saved.    Vtfe  are 
lost  and  undone ;  the  Gospel  is  a  system 
of  recovery ;  but  it  is  either  'a  savour  of 
death  unto  death,  or  a  savour  of  life  unto 
life,  just  as  it  is  received.    A  man  feeling 
his  ruin  is  humbled  ;  a  man  in  real  dis 
tress  gladly  receives  aid.    The  minister 
speaks  not  in  his  own  name,  but  in  the 
name  of  the  great  God.    "  Where  the 
word  of  a  king  is,   there  is  power.' 
Eccles.  viii,  4.    Though  it  be  then  con 
trary  to  your  natural  inclination  and  to 
your  previous  views,  remember,  if  it  be 
the  word  of  God,  it  cannot  be  despised 
with  impunity,  and  there  must  be  an  im- 
mense blessing  in  humbly  receiving  and 
obeying  it.    In  few  things  do  we  more 
manifestly  exhibit  want  of  reverence  to 
God,  than  in  slighting  and  despising  his 
word  ;  in  few  things  does  that  humility 
and  lowliness  (which  in  his  sight  are  of 
great  estimation)  more  shine,  than  when 
we  unfeignedly  submit  to  and  reverence 
his  declared  will  and  his  revealed  word. 

9.  Compare  all  you  hear  with  the  writ- 
ten word  of  God.  This  was  the  practice 
of  the  Bereans.  Even  when  an  inspired 
Apostle  preached,  they  "searched  the 
scriptures  daily  whether  these  things 
were  so."  Acts  xviii,  11.  Nothing  has 
any  divine  authority  but  as  it  comes  from 
God,  or  is  according  to  his  word.  Yield 
your  mind  up  then  to  the  plain  will  of 
God,  and  to  nothing  else.  Have  a  sim- 
ple regard  to  his  authority.  As  long  as 
we  receive  doctrines  merely  on  the  word 
of  ministers,  we  build  our  faith  on  hu- 
man opinions,  and  it  may  be  shaken  by 
other  human  opinions;  but  when  the 
Holy  Scriptures  are  made  the  sole  foun- 
dation of  our  faith,  and  we  compare  all 


we  hear  with  the  word  of  God,  and  re- 
ceive it  only  as  it  is  drawn  from  that 
pure  fountain  of  divine  truth — we  have 
then  a  divine  testimony,  and  build  on 
that  which,  like  its  Divine  Author,  is  not 
variable  and  cannot  be  shaken.    We  are 
bound,  as  reasonable  and  accountable 
creatures,  thus  to  form  our  own  judgment 
of  what  we  hear,  and  not  to  take*  our 
sentiments  only  on  man's  authority.  That 
authority  may  justly  demand  from  us 
patient  consideration,  but  not  unqualified 
submission.    All  the  fathers  and  eccle- 
siastical writers  put  together  do  not  form 
the  rule  of  judgment — God's  holy  word 
is  our  final  judge.    The  apostle  doubtless 
wished  the   Galatians,  in  considering 
either  him  or  an  angel  from  heaven  that 
should  preach  another  gospel,  accursed, 
to  form  their  own  judgment  on  what 
they  heard.    Let  us  have  a  high  rever- 
ence of  the  Divine  Word  as  the  only 
umpire  in  sacred  truth  ;  let  us  be  well 
acquainted  with  it,  that  by  it  we  may  try 
the  spirits  ;  1  John  iv,  1.    We  may  oth- 
erwise be  misled  by  deceivers  and  false 
teachers,  and  take  that  for  the  word  of 
God,  which  is  indeed  only  the  fancy  of 
an  ignorant,  as  well  as  fallible  creature. 
But  perhaps  you  object  both  to  hearing, 
and  believing  what  you  hear — the  varie- 
ty of  opinions  to  be  found  among  pieach- 
ers,  and  the  possibility  of  being  deceived 
by  dependance  on  them ;  or  even  say, 
"  Scarcely  two  of  them  are  of  a  mind, 
and  therefore  my  resolution  is,  I  will  be- 
lieve none."    You  forget  that  there  is  a 
divine  rule  to  prove  all  things.  Hieron, 
an  old  writer  says,  "  It  is  not  the  counsel 
of  the  Holy  Ghost,  because  there  is  a 
spirit  of  error  in  the  mouths  of  many, 
and  the  best  learned  may  mistake,  there- 
fore cease  to  hear,  but  because  it  is  thus, 
be  sure  to  try."  1  Thess.  v,  21.* 


*  He  farther  adds,  "  Try  what  you  hear  by 
the  work  it  lias  on  your  soul :  the  whole  Scrip- 
ture specially  aims  at  three  things — humility, 
comfort,  and  obedience.  1.  To  abase  man  in 
his  own  eyes,  and  to  lay  him  in  the  dust.  2. 
To  refresh  his  soul,  and  to  bring-  his  bones, 
which  have  been  broken,  to  rejoice.  3.  To 
frame  his  heart  to  a  constant  desire  and  care  to 
please  God.  The  doctrine  which  tends  to  fur- 
ther these  three  is  true ;  that  which  is  an  im- 
pediment to  any  of  these  three  must  be  rejected 
aa  unsound." 


THE  CHRISTIAN  HEARER. 


293 


10.  Hear  in  the  spirit  of  obedience.  I 
The  directions  of  St.  James  (chap,  i,  22  i 
— 25.)  on  this  point  are  very  express.  < 
We  shall  have  to  consider  them  more 
fully  in  another  place.  Hearing  is  not  i 
the  end  of  our  attendance  on  the  minis- 
try ;  it  is  but  a  means  of  assisting  us  to 
practical  obedience,  and  it  is  a  vain  thing 
merely  to  hear,  and  learn  our  duty,  if 
our  lives  never  be  the  better.  Determine 
then  that  you  will,  by  the  grace  of  God, 
practise  all  that  is  delivered  to  you  by 
his  ministers  from  his  word.  Often  ask 
yourself,  How  can  I  best  discharge  the 
duties  that  have  been  brought  before  me  ? 
How  can  I  most  carefully  shun  the  sins 
that  have  been  pointed  out?  Submit 
yourselves,  your  souls  and  body,  your 
estate,  your  family,  all  you  are  and  have, 
to  God's  holy  word.  Often  lift  up  your 
heart  in  secret  ejaculations,  while  hear- 
ing, with  reference  to  this  end — "  Lord, 
write  this  law  on  my  heart !"  <;  Lord, 
teach  me  to  do  thy  will !"  If  you  hear 
in  a  spirit  of  obedience,  you  will  hear 
with  a  desire  personally  to  obey.  You 
will  not  be  thinking  of  others,  and  be 
wishing,  "  O  that  such  a  on?,  my  rela- 
tion, my  neighbour,  my  master,  or  mis- 
tress, or  servant  heard  this,  it  just  suits 
them  !"  let  your  thoughts  rather  be  such 
as  these — "  O  let  me  take  heed  how  I 
hear,  that  I  may  obey ;  this  readies  my 
case — here  I  am  guilty — here  I  must 
amend  my  ways — I  am  the  man  concern- 
ed— let  me  begin  to  practise  this  duty, 
to  believe  this  promise,  to  rest  on  my 
Saviour,  to  seek  his  Holy  Spirit,  and  to 
.  aim  at  his  glory  in  all  I  do  !"  Thus 
shall  we  receive  the  best  profit  by  hear- 
ing. "  If  any  man  will  do  his  will,  he 
shall  know  the  doctrine  whether  it  be  of 
God/'    John  vii,  17. 

Prayer  before  hearing. 

O  most  gracious  Jehovah,  the  Foun- 
tain of  light,  and  the  Giver  of  all  wis- 
dom, and  my  reconciled  Father  in  Christ 
Jesus,  I  render  to  thee  my  grateful 
thanksgivings  for  the  light  of  thy  truth, 
and  the  many  spiritual  advantages  which 
thou  hast  given  to  me. 

Open,  ()  Lord,  I  beseech  thee,  mine 
eyes,  that  I  may  know  the  hope  set  be- 
fore me.    Open  mine  cars  to  hear  thy 


truth.  Thou  hast  said,  The  preparation 
of  the  heart  in  man  is  from  the  Lord : 
O  do  thou  then  prepare  my  heart  to  hear. 
It  is  careless  and  unimpressed  ;  it  is  hard 
and  stony ;  it  is  too  often  filled  with 
worldly  thoughts,  and  vain  and  sinful 
passions ;  O  Lord,  create  in  me  a  clean 
heart.  O  Lord,  make  my  heart  soft,  and 
tender  and  humble,  that  I  may  receive 
thy  word  with  all  readiness  of  mind  and 
meekness  of  spirit. 

O  give  me  thy  Holy  Ghost  largely  and 
fully.  May  the  blessed  Spirit  be  my 
teacher,  and  sanctify  me  by  thy  truth. 
Give  me  grace  to  desire  the  sincere  milk 
of  the  word.  Give  me  a  simple  faith  in 
every  part  of  thy  revealed  truth,  and  an 
unfeigned  submission  of  mind  to  it. 

Lord,  help  me  to  hear  in  the  spirit  of 
prayer,  of  faith,  and  of  love.  Sanctify 
my  memory  to  retain,  and  my  affections  to 
embrace  thy  truth.  Remove  far  from  me 
all  prejudices.  Deliver  me  from  the  love 
of  darkness,  from  besetting  sins,  worldly 
fears,  and  whatever  may  obstruct  a  cor- 
dial reception  of  thy  holy  will.  Give 
me  a  childlike  spirit,  that  I  may  be  teach- 
able and  humble,  end  give  full  credit  to 
all  that  thou  my  heavenly  Father  has^ 
said. 

O  heavenly  Father,  my  tender  and 
compassionate  God  and  Saviour,  let  me 
not  be  satisfied  with  the  word  merely,  or 
the  outward  reception  of  the  promise : 
but  may  I  receive  Christ  Jesus,  the  only 
Lord  and  Saviour,  into  my  heart,  and  be 
filled  with  his  Spirit,  and  enjoy  that  bles- 
sed fellowship  which  all  thy  people  have 
with  thee  and  thy  blessed  Son  Jesus 
Christ. 

And  let  thy  word  have  free  course  and 
"  be  gloiified,  not  only  in  my  soul,  but 
among  all  that  shall  hear  that  word,  and 
in  every  place,  till  it  lie  known  and  re- 
ceived through  the  whole  world,  for  Je 
sus  Christ's  sake.  Amen. 


CHAPTER  VIII. 

The  Importance  of  reflecting  on  what  ire 
have  heard,  with  a  Prayer  afterwards. 

This  part  of  the  hearer's  duty  is  so 
essential  to  his  real  profit,  and  so  jjener- 


294 


THE  CHRISTIAN  HEARER. 


ally  neglected,  that  we  shall  be  excused 
for  giving  it  a  more  distinct  considera- 
tion. If  we  rest  satisfied  with  mere 
hearing,  without  reflection,  we  shall  nev- 
er attain  pure  and  undefiled  religion.  A 
person  may  hear  and  admire  at  the  time, 
and  yet  be  merely  interested  for  the  mo- 
ment ;  if  he  think  not  of  it  afterwards, 
he  will  not  be  the  better  but  the  worse 
for  hearing.  Every  time  the  truths  of 
God  are  declared  to  him,  they  make  less 
sensible  impression,  and  leave  a  less  prac- 
tical influence  upon  him  ;  he  may  be  less 
and  less  moved,  till  he  becomes  totally 
unimpressible  to  the  most  solemn  and 
affecting  truths.  While  on  the  other 
hand,  if  by  divine  grace  he  duly  reflect 
on  what  he  hear,  he  will  become  more 
alive  to  the  power  of  truth,  more  soften- 
ed under  its  impressions,  and  more  in- 
fluenced by  it  in  his  whole  spirit,  and 
character,  and  conduct. 

It  is  a  striking  description  of  the  Vir- 
gin Mary's  mind,  on  hearing  what  the 
shepherds  told  her,  "  She  kept  all  these 
things,  and  pondered  them  in  her  heart." 
We  should  endeavour  to  follow  her  ex- 
ample, desiring  the  memory  to  retain, 
and  the  heart  to  meditate  on  the  truths 
concerning  Christ.  They  are  worth 
keeping  and  pondering  in  the  heart. 

But  it  is  to  be  feared  that  Christians 
but  very  little  attend  to  this  duty.  Let 
this  enquiry  be  put  by  each  reader  to  his 
own  conscience — What  is  my  practice 
after  hearing  the  word  ?  Do  I  make  it  a 
point  of  duty  to  ponder  and  meditate  on 
what  I  hear?  Do  I  ordinarily  give  a 
stated  time  for  this  ? 

Certainly,  many  return  home  to  their 
family  and  friends,  and  enter  on  general 
conversation,  or  reading,  totally  uncon- 
nected with  what  they  have  heard.  Some 
take  up  a  weekly  journal  to  pass  the 
time,  and  others  a  trifling  book  ;  and  so, 
in  one  way  or  other,  all  good  thoughts 
are  soon  dissipated,  and  the  sermon  has, 
perhaps,  hardly  once  after  it  was  heard, 
received  a  passing  reflection.  Is  it  not 
the  case  with  too  many,  that  the  mere 
act  of  hearing  is  that  with  which  their 
minds  and  consciences  are  satisfied;  and 
that  the  practising  what  they  hear  is  a 
very  inferior  consideration?  They  de- 
sire, indeed,  to  be  interested,  quickened, 


and  excited  while  they  hear ;  but  are 
careless  about  a  conformity  of  life  to  the 
doctrines  and  precepts.  The  time  after 
hearing  is  a  most  critical  moment,  as  it 
respects  our  salvation.  The  word  may 
then  become  effectual  to  our  eternal  good. 
The  seed  has  been  sown  ;  God  is  ready 
to  give  the  blessing.  O  let  us  seek  it ; 
let  us  not  by  impertinent  visits,  worldly 
business,  or  secular  pleasures,  lose  the 
rich,  the  invaluable  blessing. 

The  importance  of  this  subsequent  re- 
flection and  improvement  will  appear,  if 
we  consider  why  we  come  to  hear  the 
word.  No  considerate  person  can  surely 
be  so  ignorant  as  to  come 'with  the  self- 
righteous  idea  of  obliging  God,  as  if  He 
were  indebted  to  us  for  coining.  Hear- 
ing separated  from  practical  influence,  is 
neither  commendable  in  itself,  nor  accept- 
able to  God;  it  is  in  truth  mere  self- 
deception,  and  tends  only  to  our  ruin. 
Matt,  vii,  26.  The  intelligent  Christian 
hears,  in  order  to  be  made  wise  unto  sal- 
vation, or  in  order  to  be  quickened  in  the 
Christian  life. 

Now  in  order  to  be  made  wise  unto  sal- 
vation, more  is  necessary  than  merely 
listening  to  the  voice  of  the  preacher.  If 
you  neglect  to  think  on  what  you  hear, 
your  mind  will  be  little  informed  and  en- 
larged, and  your  heart  will  not  be  sancti- 
fied. Subsequent  thought  and  reflection, 
is  that  which  turns  it  to  our  real  nour- 
ishment. The  Apostle  tells  the  Corin- 
thians, 1  Cor.  xv,  2.  "  I  declare  unto  you 
the  Gospel  which  I  preached  unto  you, 
which  also  ye  have  received,  and  where- 
in ye  stand.  By  which  also  ye  are  sav- 
ed, if  ye  hold  in  memory  what  I  preached 
unto  you."  0  why  should  you  lose  all 
the  time,  and  care,  and  efforts  to  attend 
to  hear,  and  never  be  really  better  for  it 
all !  As  you  value  then  your  eternal  sal- 
vation, meditate  on  the  word  ;  let  it  not 
carelessly  pass  from  you  ;  but  recollect  it, 
and  bring  it  by  prayer  and  reflection  into 
your  heart  and  life.  Or,  if  you  desire  to 
be  quickened  in  the  Christian  life,  the 
mere  sound  of  the  minister's  voice,  or  his 
most  fervent  discourses,  however  excel- 
lent or  pathetic,  or  eloquent  will  not  do 
this.  It  must  be  permanently  impressed 
on  the  heart  by  the  blessed  Spirit,  through 
subsequent  reflection.    One  sermon  duly 


THE  CHRISTIAN  HEARER. 


295 


improved  in  this  way,  will  do  more  real 
good,  than  hundreds  of  sermons  heard 
carelessly,  and  thought  of  no  more-  Med- 
itate then  in  private,  on  what  you  hear  in 
public,  if  you  would  be  quickened  and  an- 
imated in  the  good  ways  of  the  Lord. 

But  how  is  this  general  direction  to  be 
reduced  to  practice  ?  We  proceed  to  give 
a  few  plain  directions  % 

Seek  to  improve  yourself  also  by  pri- 
vate study.  The  time  allowed  for  public 
preaching  and  hearing,  though  invaluable, 
is  necessarily  very  limited :  wid  unless 
the  advantages  thus  given  us  be  improv- 
ed by  private  study  as  well  as  reflection, 
we  shall  make  comparatively  but  very 
little  progress  in  divine  knowledge. 

Though  a  poor  man  has  not  much  time 
for  reading,  yet  in  the  long  winter  eve 
nings,  and  on  Sundays,  he  can  generally 
get  a  little  leisure  ;  and  though  the  Bible 
will  ever  be  the  pious  man's  favourite 
book,  yet  if  he  has  opportunity  and  abili- 
ty to  procure  them,  he  should  read  other 
books  to  inform  and  impress  his  mind. 

The  Christian  in  the  middle  ranks  of 
life  should  also  pursue  a  larger  course  of 
study.  Do  not  most  persons  take  up 
their  religious  knowledge  far  too  curso- 
rily and  accidentally,  even  when  their 
views  are  in  the  main  correct  ?  and  hence 
are  they  not  apt  to  be  driven  about  by 
every  wind  of  doctrine  ? 

We  advise  you  after  hearing,  to  make 
it  your  aim  to  recollect  what  you  have 
heard.  Some  for  this  purpose  taW  notes 
during  the  sermon  :  though  we  would  not 
condemn  this  practice,  where  persons 
have  found  real  benefit  from  it ;  it  has,  it 
is  to  be  feared,  a  tendency  to  divert  the 
mind  from  self-application,  as  the  minis- 
ter proceeds.  The  practice  of  others  to 
write  down  when  they  return  home,  the 
heads  of  the  sermons,  and  the  most  im- 
portant practical  parts  cannot  fail  to  be 
useful.  But  at  any  rate,  enter  not,  if  pos- 
sible to  avoid  it,  into  worldly  company 
and  conversation,  immediately  after  the 
sermon.  This  drives  away  what  we  have 
heard  from  our  minds.  As  early  as  may 
be,  we  should  seek  to  recal  what  lias  been 
preached  to  us,  that  it  may  be  fixed  in 
our  memory.  Kndeavour  to  remember, 
at  least,  the  leading  divisions  of  the  dis- 
course.   It  is  recorded  of  our  good  king 


Edward  VI.  that  he  took  notes  of  the 
sermons  which  he  heard.  Why  should 
you  not  find  as  much  advantage  in  keep- 
ing memorandums  of  what  you  hear,  for 
your  spiritual  benefit,  as  in  the  world, 
men  do  in  making  notes  of  various  things 
which  they  would  otherwise  forget,  for 
their  temporal  advantage.  The  Apostle 
says,  ye  are  saved,  if  ye  keep  in  memory, 
if  ye  hold  fast,  what  I  preached  unto  you. 
What  an  indescribably-important  "iff 
A  forgotten  Gospel  saves  not.  See  how 
St  James  condemns  the  forgetful  hearer. 
James,  i,  22-25. 

Besides  recollecting,  meditate  upon 
the  truths ;  ponder  them,  weigh  them, 
and  judge  of  their  real  value.  Enter 
thus  into  their  real  excellence.  We  are 
told  of  the  righteous,  His  de'light  is  in 
the  law  of  the  Lord,  and  in  his  law  doth 
he  meditate  day  and  night.  Weigh,  then, 
by  meditation,  the  importance,  of  what 
you  have  heard,  and  consider  how  far 
it  relates  to  you,  and  how  you  may  bring 
it  into  your  daily  practice.  Without  this, 
a  multitude  of  sermons  may  be  all  in 
vain,  and  much  instruction  still  unprofit- 
able. One  sermon  may  drive  out  another, 
and  not  a  doctrine  be  really  believed  and 
felt,  not  a  precept  obeyed.  Such  a  con-^ 
tinual  hearing,  with  a  wilful  neglect  of 
subsequent  consideration,  produces  by 
degrees  hardness  of  heart,  and  a  secred 
conscience.  It  has  been  remarked,  that 
more  people  are  undone  in  reference  to 
both  worlds,  for  want  of  considering  vrfuft 
they  very  well  know,  than  for  wan:  of 
knowing  what  concerns  their  real  wel/are. 
It  is  not  merely  the  quantity  of  food 
which  we  take  that  makes  our  bodies 
strong,  but  the  proper  digestion  of  what 
we  eat;  and  more  suffer  from  too  much, 
than  from  too  little  food  And  so  with 
our  souls,  it  is  not  merely  the  quantity 
of  instruction  which  M  given  to  us.  that 
makes  our  soul  strong,  but  the  due  con- 
sideration, and  Bell-application  of  what 
we  are  taught.  The  Apostle  connects 
meditation  and  divine  teaching,  Consider 
what  I  say,  and  the  Lord  give  thec  un 
derstanding  i  t  all  things. 

The  homily  on  the  scriptures  thus  ex- 
pressly describes  this  duty — "  Let  us 
with  fear  and  reverence  lay  up  in  the 
chest  of  our  hearts  these  necessary  and 


COG  THE  CHRISTIAN  HEARER. 


fruitful  lessons;  let  us  night  and  day 
muse,  and  have  meditation  and  contem- 
plation in  them  ;  let  us  ruminate,  and 
as  it  were,  chew  the  cud,  that  we  may 
have  the  sweet  juice,  spiritual  effect, 
marrow,  honey,  kernel,  taste,  comfort, 
and  consolation  of  them  ;  let  us  stay 
quiet,  and  certify  our  consciences  with 
the  most  infallible  certainty,  truth,  and 
perpetual  assurance  of  them.  Let  us 
pray  to  God,  (the  only  author  of  these 
heavenly  studies,)  that  we  may  speak, 
think,  believe,  live,  and  depart  hence  ac- 
cording to  the  wholesome  doctrine  and 
verities  of  them." 

It  would  help  to  fix  what  we  hear  in 
our  memory,  if  we  were  to  converse  with 
others,  in  a  practical  way,  on  what  we 
have  been  hearing.    Why  should  not  the 
members  of  a  pious  family  converse  to- 
gether on  the  truths  which  they  hear,  as 
worldly  men  do  on  those  things  which 
delight  them.  This 'would  fix  them  in 
your  minds  ;  the  beneficial  recollection 
would  continue,  and  each  would  be  stir- 
red up  to  excel  in  spiritual  wisdom. 
There  is  no  need  here  to  guard  against  a 
criticising  of  what  has  been  heard,  either 
in  the  way  of  admiration  of  man,  of  praise, 
or  of  censure,  and  of  applying  it  to  others, 
and  not  to  ourselves.    Such  conversation 
after  sermons  is  as  common  as  it  is  un- 
profitable.   But  if  our  hearts  are  really 
interested  in  godliness,  we  shall  feel  what 
we  have  heard  ;  we  shall  exhort  one  ano- 
ther to  attend  to  it ;  we  shall  provoke 
one  another  to  love  and  good  works  ;  and 
thus  we  shall  grow  in  spiritual  wisdom, 
strengthening  each  other's  remembrance 
of  what  the  minister  has  declared  from 
the  word  of  God,  by  our  mutual  recollec- 
tion, and  confirming  it  by  other  parts  of 
that  word.    Was  not  David's  conversa- 
tion of  this  character  ?    We  took  sweet 
counsel  together,  and  walked  into  the 
house  of  God  in  company.  Ps.  iv,  14.  In 
some  families,  there  is  a  good  practice  for 
one  member  of  the  fan.ily  to  put  in  writ- 
ing full  heads  of  the  sermon,  and  to  let 
it  be  read  over  before  family  prayer  in  the 
evening.    Such  a  practice  must  greatly 
help  the  minister's  labour  and  the  hear- 
er's profit.    It  must  also  be  a  benefit  to 
those  members  of  the  family  who  were 
prevented  hearing.  It  has  been  observed, 


"  If  attendance  on  children,  or  other  ne- 
cessary occasions,  cause  us  to  keep  our 
servants  at  home,  when  others  are  busied 
in  the  service  of  the  church,  we  should  do 
our  endeavours  to  supply  the  loss  of  pub- 
lic instruction,  by  our  private  admonitions, 
and  by  rehearsing  at  home  those  good 
directions  which  we  received  in  the  pub- 
lic ministry."  With  this  should  be  join- 
ed, questioning  the  children  of  the  family, 
and  their  being  instructed  in  some  cate- 
chism.* 

View  the  subject  brought  before  you 
with  reference  to  practice.  Each  doc- 
trine or  duty  which  may  have  been  treat- 
ed of  in  the  sermon,  should  be  practical- 
ly considered  as  it  affects  your  future 
conduct.  Has  the  subject  of  the  minis- 
ter been  the  law  of  God  in  its  purity, 
excellence,  and  extent  ?  let  it  suggest 
these  thoughts — I  see  how  guilty  I  am, 
I  feel  that  I  cannot  be  justified  by  that 
law  which  I  must  acknowledge  to  be 
just  and  good  ;  how  great  my  ruin  ;  how 
immense  the  necessity  of  a  Redeemer 
and  Sanctifier  !  Let  me  go  to  him  with- 
out delay  for  pardon  and  strength.  Has 
the  subject  been  our  salvation  by  the 
death  of  Christ  ?  let  it  be  thus  improved; 
0  how  evil  is  sin  that  required  such  suf- 
ferings from  a  Being  so  glorious ;  how 
great  God's  love  ;  let  me  thankfully  part 
with  every  thing  that  would  hinder  my 
obtaining  an  interest  in  so  great  a  salva- 
tion !  lias  the  subject  been  our  fallen 
nature^  let  it  lead  you  to  think,  O  my 
miserable  condition  through  sin — who 
can  utter  all  the  malignancy  of  sin  !  what 
an  infinite  mercy  that  I  have  not  been 
left  to  perish  in  so  great  a  ruin;  but 
though  I  am  fallen  in  Adam,  there  is  a 
way  of  recovery  in  Christ.  Has  the  sub- 
ject been  repentance  ?  let  it  lead  you  to 
self-inquiry,  whether  you  can  discern  in 
your  own  heart  the  marks  of  true  re- 


•  Among-  the  multitude  of  little  works  of  the 
present  day,  in  the  catechistical  form,  it  might 
be  difficult  and  invidious  to  mention  any  in  par- 
ticular ;  the  Church  Catechism,  broken  into 
short  Questions ;  the  Exposition  published  by 
the  Bristol  Church  of  England  Tract  Society; 
the  Rev.  W.  Marsh's  Catechism,  and  the  useful 
Catechisms  of  the  Rev.  Basil  Wood,  and  his 
Abridgment  of  Gastrell  in  the  catechistical  form, 
with  Dr.  Watts's  Catechisms  and  his  Scripture 
History  will  be  familiar  to  our  reader. 


THE  CHRISTIAN  HEARER. 


297 


pentance  ;  let  it  show  you  how  hard  your 
heart  is,  that  sorrows  so  little  for  your 
many  sins,  and  how  great  the  Saviour's 
grace  that  gives  repentance  !  In  this  way 
practically  apply  to  your  own  individual 
conduct  the  various  truths  delivered  to 
you,  that  3^011  may  be  really  edified  by 
what  you  hear. 

Besides  recollecting,  meditating  on, 
conversing  about,  and  practically  view- 
ing the  truths  which  you  hear,  refer  con- 
stantly to  the  word  of  God.  The  Be- 
reans,  as  we  have  noticed  in  the  preced- 
ing chapter,  searched  in  private,  whether 
the  doctrine  of  the  Apostles  accorded 
with  the  Scriptures  :  they  did  this  daily, 
diligently  studying  and  investigating  the 
different  testimonies  of  the  word,  just  as 
a  judge  carefully  goes  through  all  the 
evidence  that  has  been  presented  before 
him,  omitting  nothing  that  is  material 
that  he  ma^  give  a  right  judgment.  Ev- 
ery faithful  minister  will  rejoice  to  find 
his  people  thus  searching  the  Scriptures 
for  themselves.  It  is  a  first  principle  of 
the  Protestant  religion.  It  is  the  very 
point  to  which  it  is  most  desirable  that 
our  hearers  should  be  brought,  that  their 
faith  may  be  in  God,  and  not  in  man. 
The  daily  study  of  the  Beieans  seems  to 
say  to  us,  "  Do  not  be  content  merely 
with  hearing  the  Gospel  from  your  min- 
ister on  Sunday :  let  the  holy  Bible  itself 
be  your  chief  confidence,  your  every- 
day companion.  Nor  is  it  a  light  matter 
on  which  your  judgment  is  to  be  formed. 
It  concerns  eternity  and  more  impera- 
tively demands  attention  than  any  other 
subject  whatsoever,  for  thus  faith  cometh, 
and  from  faith,  salvation."  See  the  hap- 
py Bcreans,  now  in  eternal  bliss.  Par- 
takers through  faith  of  Christ's  salvation, 
they  were  blessed  in  him  ;  and  could  we 
now  behold  them,  we  should  see  them 
rejoicing  before  the  throne  of  God,  bles- 
sed through  all  eternity,  having  entered 
into  the  full  enjoyment  of  that  promise, 
"  whosoever  believeth  on  him  shall  not 
perish,  but  have  everlasting  life."  Is  not 
that  glory  worth  a  little  sacrifice  ami 
self-denial,  worth  a  little  giving  up  ofour 
prejudices,  and  passions,  and  sinful  in- 
dulgences; worth  submitting  our  dark 
understandings  to    the  clearly-revealed 

38 


mind  of  God,  and  the  gracious  teachings 
of  his  Holy  Spirit  ? 

But  while  Christians  have  an  undoubt- 
ed right  to  try  all  that  they  hear  by  the 
divine  standard,  do  not  abuse  this  right, 
and  make  it  foster  piide  ;  do  not  make 
your  own  opinion,  instead  of  Scripture, 
the  judge.  Where  hearers  do  this,  a 
faithful  sermon,  full  of  scriptural  truth, 
may  be  reproached  by  one  as  legal,  by 
another  as  Antinomian,  by  another  as 
Calvinistic,  by  another  as  Arminian,  and 
by  another  as  mere  morality  ;  while  all 
the  time,  the  plain  truths  of  the  Bible 
only  were  delivered.  Be  not  thus  par- 
tial judges  of  your  ministers.  There 
are  those  who  enjoy  religious  advantages, 
which  millions  earnestly  covet,  who  put 
away  all  from  them,  and,  as  if  surfeited 
with  the  heavenly  manna,  despise  and 
reject  the  bread  of  life.  O  then  let  us 
be  serious  and  humble  enquirers  ;  and 
not  presumptuous  judges  of  what  we 
hear ! 

But  the  most  important  work  after  all 
is,  in  retirement,  and  with  all  earnest- 
ness, to  pray  lor  the  blessing  of  God. 
He,  he  only,  giveth  the  increase.  O  let 
us  honour  his  Spirit  by  looking  for  that 
aid,  as  the  only  efficient  improver  of  all 
we  hear,  the  only  guide,  sanctifier,  and 
comforter  of  our  souls.  No  regulations^ 
however  excellent,  without  the  blessed 
Spirit's  holy  and  heavenly  grace,  will  do 
us  any  good.  Satan  does  not  fly  from 
human  words  and  resolutions.  He  is 
eager  to  take  away  the  precious  seed. 
Let  us  go  to  our  closets  then,  let  us  kneel 
before  God,  let  us  earnestly,  with  uplift- 
ed hands,  and  all  ardour  of  desire,  spread 
the  sermon  which  we  have  heard,  and 
our  own  insufficiency  to  obey,  before 
Him  whose  grace  is  sufficient.  Hi'  will 
give  grace  to  help  in  time  of  need.  As 
the  minister  should  go  from  his  knees  to 
the  house  of  God,  and  return  thither; 
so  the  people  will  find  rich  spiritual  bles- 
sings from  a  similar  course.  It  is  the 
office  of  the  Holy  Spirit  to  bring  to  our 
remembrance  the  thingi  which  we  have 

heard.  John  \iv,  28.  Let  the  substance 
of  the  sermon  he  turned  into  prayer  and 
intercession,  and  we  shall  receive  the 
life-giving  influence  of  the  llol\  Spirit, 


293 


THE  CHRISTIAN  HEARER. 


making  it  the  power  of  God  to  our  sal- 
vation. 

Prayers  after  hearing. 
I. 

O  Lord  God,  the  Father  of  mercies,  and 
the  God  of  all  comfort,  I  give  unto  thee 
unfeigned  thanks  for  the  light  of  thy 
Gospel,  and  for  the  opportunity  which  I 
have  now  had  of  hearing  thy  holy  word. 

Pardon  my  dulness  and  inattention, 
my  unbelief  and  carelessness ;  and  not- 
withstanding my  many  defects,  O  do 
thou  give  me  an  abundant  increase  to  the 
good  seed  which  has  been  sown  in  my 
heart.  Let  thy  Holy  Spirit  bring  thy 
word  to  my  remembrance,  and  make  it 
sanctifying  and  fruitful  to  thy  glory,  and 
my  eternal  good.  Let  not  my  spiritual 
enemies  prevail  against  me  ;  but  may  I 
have  grace  from  thee  duly  to  improve 
my  present  advantages,  and  to  become 
wise  unto  salvation. 

II. 

O  thou,  who  to  them  that  have  no 
might  increasest  strength ;  thou,  who  art 
my  reconciled  Father  in  Christ  Jesus, 
full  of  compassion,  and  plenteous  in  mer- 
cy, thou  knowest  my  great  weakness, 
and  how  soon  temptations  and  trials,  and 
the  cares  of  the  world  would  hinder  all 
real  profit  from  thy  word.  I  look  up 
then  to  thee,  I  look  even  to  thee  alone, 
to  cause  that  which  I  have  heard  to  be 
an  abiding  blessing  to  my  soul.  May 
thy  Holy  Spirit  write  a  law  in  my  heart, 
and  cause  me  to  walk  in  thy  statutes  and 
judgments.  O  give  me  a  spiritual  dis- 
cernment of  the  truth,  and  incline  my 
heart  to  a  practical  obedience  to  it,  so 
that  I  may  not  only  be  a  hearer  but  a 
doer  of  the  word.  May  I  thus,  by  the 
fruits  of  a  holy  life,  glorify  thy  great 
name,  and  have  it  made  manifest  to  my 
own  conscience,  that  thou  hast  from  the 
beginning  chosen  me  to  salvation  through 
sanctification  of  the  Spirit,  and  belief  of 
the  truth.    All  this,  with  every  spiritual 


blessing,  I  a^k  in  the  worthy  name  of 
our  Lord  Jesus  Christ.  Amen. 


CHAPTER  IX. 

On  Practical  Obedience  to  the  Word. 

Divine  truth  was,  in  al^  its  parts,  de- 
signed to  have  a  practical  tendency. 
Hence  where  truly  received,  while  it  en- 
lightens the  understanding,  it  leads  to 
the  unreserved  submission  of  the  will, 
and  the  obedience  of  the  heart.  The 
grace  of  the  Holy  Spirit  effects  by  the 
word  corresponding  tempers  and  practice 
to  the  truth  revealed.  1  Pet.  i,  22,  23. 
The  threatenings  awaken  attention,  and 
so  influence  that  "  the  prudent  man  fore- 
seeth  the  evil  and  hideth  himself."  Prov. 
xxiii,  3.  The  promises  of  divine  mercy 
in  a  free  salvation,  through  a*  Redeemer, 
produce  faith,  humility  and  gratitude, 
love  and  devotion.  The  pure  and  holy 
law  of  God  leads  to  conviction  of  sin, 
sense  of  danger,  and  earnest  application 
for  help.  The  glorious  Gospel  inspires 
with  hope,  and  joy,  and  peace.  The 
Christian  graces  and  tempers  become  a 
test  of  character,  and  lead  to  self-exam- 
ination and  humiliation. 

The  Hebrews  have  a  proverb,  "  Who- 
soever hears  and  learns  the  law,  and  does 
not  act  according  to  it,  is  like  to  a  man 
that  sows,  and  does  not  reap."  Works 
of  obedience  are  the  very  harvest  for 
which  the  seed  of  the  word  is  sown. 
The  first  design  of  hearing,  is  indeed  to 
obtain  knowledge ;  but  the  ultimate  de- 
sign is  to  be  conformed  to  the  divine 
will,  and  so  prepared  for  the  divine  glory. 
This  is  thus  expressed  by  Moses  ;  "  Gath- 
er the  people  together,  men,  and  women, 
and  children,  and  thy  stranger  that  is 
within  thy  gates,  that  they  may  hear, 
and  that  they  may  learn,  and  fear  the 
Lord  your  God,  and  observe  to  do  all  the 
works  of  this  law."  Deut.  xxxi,  12.  Let 
us  then  cast  away  our  most  beloved  sins. 


• 


THE  CHRISTIAN  HEARER. 


Let  us  not  merely,  like  Herod,  "  hear 
gladly,  and  do  many  things,"  and  yet 
from  love  of  one  particular  sin,  ultimate- 
ly reject  the  whole  truth;  (Mark  vi.)  or 
like  Ahab,  who  (determining  still  to  keep 
his  purpose  of  going  to  Ramoth  Gilead,) 
rejected  the  words  of  Micaiah,  (1  Kings 
xxii,)  and  perished  in  the  battle. 

The  truths  of  the  Bible  are  not  mat- 
ters of  speculation,  or  things  of  indiffer- 
ence ;  but,  when  cordially  received,  pro- 
duce a  striking  change,  and  powerful 
effect.  The  Apostle  speaks  of  this  when 
he  expresses  his  gratitude  to  God  for  the 
change  wrought  among  the  Romans, — 
"  God  be  thanked  that  ye  were  the  ser- 
vants of  sin,  but  ye  have  obeyed  from 
the  heart  that  form  of  doctrine  which 
was  delivered  you  f*  or,  as  it  might  be 
rendered, — the  model  of  doctrine  into 
which  ye  were  delivered.  Just  as  that 
which  is  melted  and  poured  into  a  mould, 
takes  the  form  and  disposition  of  the 
mould,  so  the  dispositions,  tempers,  and 
life  of  the  Christian  are  moulded  and 
fashioned  by  divine  truth — his  conversa- 
tion is  such  as  becometh  the  Gospel. 

St.  James  uses  another  figure,  contain- 
ing something  of  a  similar  sentiment, 
when  he  calls  the  Scriptures,  "  the  in- 
grafted word,  which  is  able  to  save  your 
soul."  This  figure  is  very  expressive.* 
The  shoot,  or  slip,  that  is  ingrafted,  is 
not  of  the  proper  growth  of  the  tree, 
but  is  taken  from  another  tree.  A  good 
shoot  is  put  on  a  bad  stock,  and  so  chang- 
es the  course  of  the  juice  to  the  strength- 
ening a  new  plant,  sweetening  the  sap, 
which  it  receives  from  the  stock,  and 
making  it  a  means  of  producing  and 
bringing  forth  good  fruit.  Thus  the 
word  of  Christ  ingrafted  on  our  bad  na- 


*  Archbishop  Usher  says,  "Wc  may  have  a 
little  motion  by  the  word,  yet  there  is  n  rock  in 
our  souls,  a  stone  in  our  hearts,  and  though  we 
may  sometimes  seem  to  receive  it  with  some 
affection,  and  be  made  as  it  were  sermon  sick, 
yet  it  holds  but  a  while,  it  betters  us  not :  why, 
•because  it  is  not  received  as  an  ingrafted  word. 
Therefore  St.  James  says,  "  receive  with  meek- 
ness the  ingrafted  word.  Let  the  word  be  in- 
grafted in  thee  ;  one  sprig  of  it  is  able  to  main 
thee  grow  up  to  everlasting  life.  Be  not  con- 
tent with  hearing-  of  it,  hut  pray  God  it  may  he 
firmly  rooted  in  your  hearts;  this  will  caUM  a 
softening." — See  his  twenty  Sermons. 


299 

ture,  becomes  a  shoot  from  which  the 
fruits  of  righteousness  are  produced.  It 
is  a  vital  principle  productive  of  spiritual 
life.  Just  as  the  graft  inserted  in  the 
stock  becomes  a  new  means  of  bearing 
quite  a  new  fruit  on  the  stock  on  which 
it  is  grafted,  so  the  word  of  God,  when 
received  into  the  heart  of  the  believer, 
produces  there  the  tempers  and  disposi- 
tions which  are  inculcated  in  that  word, 
and  form  its  true  character.  Your  natu- 
ral vigour  and  energy,  your  judgment 
and  a.Tection,  all  thus  receive  a  right  and 
fruitful  direction.  The  word  is  some- 
times called  a  seed,  (1  Pet.  i,  23.)  but  the 
idea  of  a  graft  seems  to  convey  an  inti- 
mation of  farther  benefit.  It  is  said  that 
the  seed  of  fruit  trees  when  sown,  will 
often  degenerate,  and  produce  such  fruit 
as  is  not  worth  cultivating ;  but  when 
grafts  are  taken  from  good  trees,  they 
will  not  deteriorate,  or  fall  away  ;  the 
leaves,  the  wood,  the  flowers  and  the 
fruit,  are  perfectly  the  same  with  those 
of  the  tiee  from  which  the  graft  is  taken. 
O  that  it  might  please  God,  Christian 
reader,  that  his  divine  truth  may  be  so 
grafted  in  us,  that  there  may  be  a  con- 
stant union  between  us  and  the  word, 
and  all  the  fruit  peculiar  to  that  word 
may  appear  in  our  life. 

But  it  is,  alas  !  too  often  found  that> 
the  truths  of  God  do  not  produce  a  prac- 
tical obedience,  and  that  men  hear  with- 
out being  the  better  for  what  they  hear. 
This  subject  calls  for  more  full  notice. 
St.  James  speaks  of  it  at  some  length, 
and  sums  up  his  remarks  in  the  direction, 
— "  Be  ye  doers  of  the  word,  and  not 
hearers  only,  deceiving  your  ownsclves." 
James  i,  22. 

It  is  very  important  to  hear ;  it  is  the 
fust  step  towards  salvation  ;  and  those 
who  altogether  disregard  the  word,  are 
in  the  broad  road  that  leads  to  destruc- 
tion. But  men  may  sit  and  hear  the 
word  frequently,  and  not  object  to  it,  and 
yet  never  be  influenced  by  that  word  to 
ch&IJgfl  their  life.  They  do  not  hear  it 
for  that  purpose,  but  from  various  infe- 
rior motives,  and  thus  hear  without  prac- 
tical benefit.    They  come  as  hcarrrs  only. 

It  may  be  well  to  enlarge  on  tins  tOpfo. 
Thus,  some  come  from  custom.  They 
have  been  brought  up  in  this  good  habit; 


THE  CHRISTIAN  HEARER. 


300 

their  friends  look  for  their  attendance ; 
their  parents  perhaps  expect  it  from  them 
if  young,  or  their  mas  <er  or  mistress  re- 
quire it  of  them  if  servants  ;  they  would 
feel  uneasy  even,  if  they  did  not  come  : 
but  still  they  may  so  come  that  nothing 
is  farther  from  their  mind  than  the  inten- 
tion of  hearing  to  have  their  conduct 
guided,  or  that  they  are  really  interested 
in  what  the  minister  says.  In  such  a 
case,  attendance  is  like  a  mere  mechani- 
cal act  of  the  body,  something  that  habit 
and  custom  have  made  easy,  and  even 
necessary  ;  but,  through  the  deadness  and 
worldliness  of  their  minds,  it  is  unprofit- 
able to  any  spiritual  good. 

Others,  who  are  hearers  only,  come  to 
listen,  hoping  to  hear  something  new 
and  extraordinary.  They  are  desirous 
of  entertainment,  and  of  having  some- 
thing to  talk  about.  They  want  an  in- 
tellectual treat,  and  desire  not,  as  the 
chief  thing,  edification,  and  spiritual  good. 
Ezekiel  gives  a  very  striking  picture  of 
such;  (Ezek.  xxxiii,  30.)  "The  chil- 
dren of  thy  people  are  still  talking  of 
thee  by  the  walls,  and  in  the  doors  of  the 
houses,  and  speak  one  to  another,  every 
one  to  his  brother,  saying,  Come,  I  pray 
you,  and  hear  what  is  the  word  that  com- 
eth  forth  from  the  Lord."  They  went, 
but  did  not  obey. 

Others,  who  are  hearers  only,  mistake 
the  means  for  the  end.  If  they  were  to 
be  asked  what  it  is  to  be  religious,  they 
would  probably  say — to  hear  sermons, 
attend  prayers,  receive  the  sacrament, 
and  the  like.  No  ;  a  man  may  do  all 
these  things,  and  have  no  real  religion  at 
all.  They  are  but  means  of  promoting 
religion.  Real  religion  is,  to  have  a  con- 
stant regard  to  the  favour  of  God,  our 
reconciled  Father  in  Jesus  Christ ;  and 
for  his  sake  to  abound  in  disinterested 
and  self-denying  acts  of  love,  to  those 
most  needing  our  care ;  and  to  watch 
against,  and  keep  ourselves  from  the 
temptations  and  corruptions  of  a  world 
lying  in  wickedness.  "  Pure  religion, 
and  undefiled  before  God  and  the  Father, 
is  to  visit  the  fatherless  and  widows  in 
their  affliction,  and  to  keep  himself  un- 
spotted from  the  world."  James  i,  27. 
There  are  those  who  hear,  perhaps,  above 
a  hundred  sermons  every  year,  and  are 


in  the  church  devout  and  religious  ;  but 
when  they  leave  the  place  where  they 
worship,  they  seem  to  leave  all  their  re- 
ligion, and  are,  among  those  with  whom 
they  associate,  worldly,  proud,  and  pas- 
sionate. These  are  hearers  only.  It  has 
been  remarked.  "  the  profession  of  most 
men,  is  a  mere  non  renunciation  of  the 
Gospel  in  words,  while  in  their  hearts 
and  lives  they  deny  the  power  of  it  eve- 
ry day." 

Others  hear  for  the  mind,  and  not  for 
the  heart  and  life  ;  they  speculate,  they 
debate,  they  reason,  they  object,  they  ap- 
prove, they  judge — but  this  is  all.  Mere 
knowledge  of  particular  points  of  reveal- 
ed truth,  in  an  unsanctified  heart,  puffs 
a  man  up  with  pride,  and  keeps  him  at 
a  distance  fiom  Christ  and  his  salvation. 
It  often  happens  that  such  "  cannot  en- 
dure the  truth,  but  after  their  own  lustsr 
heap  up  to  themselves  teachers,  having 
itching  ears,  and  turn  away  their  ears 
from  the  truth,  and  are  turned  unto  fa- 
bles." Tim.  iv,  3,  4.  On  the  contrary, 
there  are  those  who  hear  merely  for  the 
moving  of  the  affections.  Do  not  rest  in 
mere  emotions,  in  pleasurable  feelings, 
instead  of  being  carried  on  to  real  regen- 
eration, and  devotion  of  the  whole  life 
to  God. 

Mr.  Gisborne,  in  his  Sermon  on  this 
subject,  (vol.  ii,  of  his  Sermons)  has 
described  two  other  characters  in  so 
lively  a  way,  that  I  subjoin  his  remarks 
upon  them  in  his  own  words.  "  Many 
persons  attend  public  worship  merely 
from  a  regard  to  character.  They  see 
the  neighbourhood  flocking  to  church : 
therefore  they  go  thither.  They  per- 
ceive that  orderly  and  respectable  per- 
sons make  a  point  of  regular  attendance, 
and  they  are  not  unwilling  to  embrace 
the  same  method  of  being  esteemed  or- 
derly and  respectable.  A  man  of  this 
description  has  satisfied  his  wishes  by 
showing  himself  in  the  Church.  When 
he  listens  to  the  sermon,  it  is  without 
earnestness,  and  with  many  a  secret  wish 
that  it  were  at  an  end.  He  relapses  into 
some  worldly  train  of  thought,  until  he 
is  aroused  from  a  vacant  reverie,  or  from 
meditation  on  his  business,  or  his  pleas- 
ures, by  hearing  the  joyful  sound  of  the 
congregation  rising  to  depart." 


THE  CHRISTIAN  HEARER. 


301 


"Others  sit  in  judgment  upon  a  ser- 
mon. Swollen  with  spiritual  pride,  and 
deeming  themselves  complete  masters 
of  the  most  difficult  points  of  doctrine, 
they  scrutinize  every  sentence,  which 
diops  from  the  lips  of  the  preacher ;  put 
each  of  his  words  to  the  rack  ;  examine 
the  soundness  of  his  orthodoxy  with  in- 
quisitorial suspicion ;  and  if  they  are 
able  to  fasten  on  an  expression  not  pre- 
cisely consonant  with  the  niceties  of  their 
own  religious  phraseology,  or  capable  of 
being  understood,  in  a  sense  somewhat 
at  variance  with  their  peculiar  prepos- 
sessions, deny  their  instructor  to  be  evan- 
gelical, pronounce  him  blind,  and  con- 
gratulate themselves  on  their  own  scrip- 
tural attainments  and  keen-eyed  sagacity. 
Eager  to  censure  and  impatient  to  decide ; 
the  fruit  which  they  reap  from  the  re- 
turn of  the  Sabbath  is  to  be  flattered  in 
corruption  and  confirmed  in  ignorance." 

The  persons  we  have  considered  are, 
in  the  expressive  language  of  St.  James, 
hearers  only.  They  are  told  of  the  won- 
deiful  love  of  God  in  Christ  Jesus,  but 
it  never  reaches,  and  warms,  and  renews 
the  heart.  They  are  exhorted  to  believe 
in  Christ,  but  they  never  go  beyond  a 
mere  notion  of  faith.  Or  a  dead  unprofit- 
able assent  to  truth.  They  are  required 
to  repent  of  their  sins,  but  they  never 
grieve  for  them,  and  never  forsake  them. 
They  are  plainly  told,  "  Without  holiness 
no  man  shall  see  the  Lord,"  and  yet  they 
seek  not  holiness.  They  are  informed 
of  their  insufficiency,  but  they  pray  not 
for  the  Holy  Ghost.  They  are  urged  to 
strive  to  enter  in  at  the  strait  gate,  but 
after  all  they  go  in  the  broad  road,  they 
partake  of  the  spirit  of  the  world,  and 
are  never  under  the  praclical,  holy,  and 
humbling  influence  of  divine  troth.  O 
Christian  reader,  may  divine  grace  teach 
us  to  remember,  that  it  is  not  enough  to 
say  to  Christ,  "  Thou  hast  taught  in  our 
streets,"  (Luke  xiii,  20.)  and  "hare  we 
not  prophesied  in  thy  name?"  Matt,  vii, 
22.  If  men  still  remain  unafTectcd  and 
unchanged  by  the  truth,  if  they  still  be 
workers  of  iniquity,  they  will  perish  in 
their  iniquity. 

The  Apostle  shows  how  it  is  that  the 
Gospel  has  no  effect  on  sueh;  "If  any  man 
be  a  hearer  of  the  word  and  not  a  doer, 


he  is  like  unto  a  man  beholding  his  face 
in  a  glass  :  for  he  beholdeth  himself  and 
goeth  his  way,  and  straightway  he  for- 
getteth  what  manner  of  man  he  was." 
Just  as  the  mirror  shows  us  what  we  are 
in  our  outward  appearance,  and  discovers 
to  us  any  spots,  or  any  thing  unbecoming 
which  we  could  not  otherwise  discern,  so 
divine  truth  discovers  to  us  the  exact  state 
of  our  hearts,  and  all  that  sinfulness  and 
corruption  which  there  is  within  us.  A 
person  may  look  at  himself  in  a  glass, 
and  not  remove  the  defects  which  are  thus 
discovered  to  him  ;  but  putting  the  glass 
away,  entirely  forget  them :  and  so  it  is 
with  s'ich  as  are  mere  hearers.  When 
the  sermon  is  done,  the  mirror  is  put 
away  by  them.  They  have  had  a  tran- 
sient glimpse  of  their  true  state ;  but 
they  have  altered  nothing  that  was  wrong, 
they  had  no  intention  of  rectifying  any 
thing.  They  mind  very  little  at  the  time, 
and  reflect  less  afterwards  ;  and  continue, 
notwithstanding  all  the  sermons  -which 
they  hear,  just  the  same  from  year  to 
year. 

It  is  true  that  the  natural  face  of  the 
heart,  if  we  may  use  the  expression,  is 
exceedingly  unclean  and  deformed  :  there- 
fore we  hate  the  sight  of  it,  and  we  love 
to  put  it  far  from  us.  The  forgetful 
hearer,  while  the  truth  is  set  before  him, 
has  often  short-lived  convictions  of  his 
sinfulness,  is  displeased  with  himself,  and 
thinks  of  altering  and  changing ;  but  no 
sooner  is  this  faithful  mirror  taken  away, 
than  all  his  views  of  his  sinfulness  are 
forgotten,  he  soon  looses  sight  of  himself, 
and  remains  unchanged,  and  unconveited. 

There  is  a  great  self-deception  in  all 
this.  Such  a  man's  attention  to  religious 
duties  makes  him  fancy  himself  religious, 
and  he  thus  blinds  his  own  eyes  to  his 
true  state ;  he  willingly  shuts  out  the 
light,  and  perishes  in  the  mid-day  blaze  of 
Gospel  privileges.  Satan  could  never 
ensure  his  destruction,  did  he  not  willing- 
ly concur  with  Satan  by  wilful  blindness. 
Such  persons  do  not,  as  they  often  Ima- 
gine they  do,  much  mislead  others.  A 
man  who  is  living  in  sinful  tempers  and 
practices,  who  is  neglecting  his  relative 
duties,  and  is  worldly  and  earthly  mind- 
ed, docs  not  impose  on  the  discerning. 
They  see  his  profession  to  i>e  n  mere 


302 


THE  CHRISTIAN  HEARER 


cloke,  and  readily  detect  his  hypocrisy ; 
but  he  awfully  deceiveth  his  own  heart. 

For  instance,  he  hears  the  doctrine  of 
salvation  by  grace  through  Christ,  and 
disregarding  the  plain  and  declared  truth, 
that  it  is  a  salvation  from  sin  as  well  as 
from  guilt,  he  thinks  only  of  the  comfort 
of  free  pardon,  concludes  that  he  is  safe, 
because  he  admits  a  single  truth,  and 
passes  by  all  that  holiness  which  is  ever 
connected  with  real  salvation. 

He  hears  the  doctrine  of  faith  only  as 
the  means  of  justification,  and  either 
wholly  disregards  the  fruit  of  faith  and 
the  plain  expressions  of  St.  James,  "Even 
so  faith  without  works  is  dead  being 
alone,"  or  satisfies  himself  with  very 
slight,  superficial,  and  unscriptural  evi- 
dences of  salvation. 

He  hears  the  necessity  of  good  works, 
and  rests  in  his  own  scanty  obedience  ; 
in  an  outward  morality,  without  a  new 
heart.  He  hears  of  the  work  of  the 
Spirit,  and  thinks  that  he  has  received 
that  Spirit,  because  he  has  had  some  warm 
emotions  and  feelings  on  religion,  entirely 
disregarding  the  great  proof  of  having 
received  the  Spirit  in  the  steady  course 
of  a  holy  life.  Others  deceive  themselves 
because  religious  friends  think  well  of 
them,  and  speak  kindly  to  them,  forget- 
ting that  no  human  judgment  will  clear 
us  before  God — he  that  judgeth  us  is  the 
Lord. 

0  how  fatal  is  this  delusion  !  Such  a 
man  is  ready  to  think  his  is  especially 
the  wise  and  prudent  course ;  he  imagines 
that  there  is  no  plan  of  reconciling  a 
worldly  life  with  the  hope  of  future  hap- 
piness, so  cheap  and  convenient  as  hear- 
ing and  perhaps  assenting  to  the  Gospel. 
When  a  man  has  persuaded  himself  that 
such  an  unprofitable  hearing  will  save 
him,  and  goes  on  so,  and  ends  so,  how 
awful  is  the  idea,  that  the  very  things  on 
which  he  founded  his  hopes  will  be  his 
ruin  ;  the  very  hearing  in  which  he  trust- 
ed, and  boasted,  will  only  rise  up  in  judg- 
ment against  him  to  aggravate  his  sins, 
and  increase  his  condemnation  and  mise- 
ry. Not  that  it  is  better  to  neglect  the 
word.  "If  men  that  hear  the  word  of 
God  and  do  it  not,  are  such  foolish  build- 
ers, what  can  they  be  who  will  not  so 
much  as  hear  !  And  if  the  ground  where 


the  seed  perish  is  condemned,  the  ground 
that  never  receives  the  seed  at  all,  will 
not  escape  a  tremendous  condemnation." 
But  still,  when  men  hear  and  neglect 
what  they  hear,  "how  it  opens  the  mouths 
of  gainsayers  and  emboldens  them  to 
their  imputations  on  preaching ;  they 
have  some  colour  to  cry  out,  'There  are 
none  worse,  more  proud,  wanton,  conten- 
tious, covetous,  oppressing,  fraudulent, 
than  the  greatest  hearers.'  When  you 
walk  not  according  to  the  rules  which 
you  are  taught,  you  make  preaching  and 
professing  to  be  reputed  the  nursery  of 
ungodliness  and  the  covert  for  all  villainy. 
Let  it  not  be  said,  { Such  hear  sermons 
every  week,  but  how  do  they  live  !'  " 

Such  are  some  of  the  various  methods 
in  which  persons  fail  of  that  practical 
obedience  which  the  word  of  God  tends 
to  produce,  and  which  is  of  such  immense 
moment.  How  then  may  we  avoid  these 
evils  ?  and  how  may  we  obtain  that  full 
and  practical  good  which  the  word  is  in- 
tended to  effect  ? 

The  Apostle  James,  whose  writings  are 
remarkably  practical,  again  assists  us  here. 
He  says,  "  Whoso  looketh  into  the  per- 
fect law  of  liberty,  and  continueth  there- 
in, he  being  not  a  forgetful  hearer  but  a 
doer  of  the  work,  this  man  shall  be  bless- 
ed in  his  deed."  James  i,  25.  Christian 
truth  is  a  law  of  liberty :  it  shows  us  the 
way  of  deliverance  from  the  bondage  of 
sin,  and  of  access  to  spiritual  freedom. 
It  finds  us  in  worse  than  Egyptian  bon- 
dage, guilty,  enslaved,  condemned  and 
ruined.  It  proclaims  to  us,  through  the 
merit  of  Christ  and  the  grace  of  his  Spir- 
it, pardon  for  our  sins,  and  freedom  from 
slavery.  It  is  perfect,  as  it  reaches  every 
case,  embraces  every  circumstance,  and 
nothing  human  can,  or  need  be  added  to 
it,  to  render  it  more  effectual.  The  blood 
of  Christ  alone  cleanses  from  all  sin,  the 
righteousness  of  Christ  alone  justifies, 
the  word  of  Christ  is  the  only  rule  of 
life,  the  Spirit  of  Christ  alone  sanctifies. 
It  is  perfect,  as  it  shows  us  man's  only 
and  man's  highest  bliss,  and  that  all  in- 
terested in  its  saving  blessings  shall  be 
kept  by  the  power  of  God  to  the  end,  and 
shall  enjoy  after  death  an  eternal  felicity. 
It  is  a  law,  as  it  is  a  constitution  of  divine 
grace  that  will  never  be  altered,  the  only 


THE  CHRISTIAN  HEARER. 


authorised  way  that  must  be  received  and 
embraced,  at  the  hazard,  if  we  neglect  it, 
of  eternal  ruin. 

Now  the  way  to  practical  obedience  is 
to  look  into  this  law  and  continue  therein, 
just  as  a  person  anxious  to  correct  any 
deformity  in  his  appearance,  bends  to  the 
glass,  and  looks  narrowly,  and  carefully, 
and  removes  what  was  unsightly,  and 
adjusts  what  was  disordered ;  so  the  obe- 
dient Christian  carefully  listens  to  the 
word,  and  searches  the  Scriptures  to  alter 
whatever  may  be  wrong,  and  to  regulate 
his  whole  life.  It  discovers  to  him,  it  is 
true,  a  very  humbling  picture  of  his  own 
heart,  it  lays  him  low  in  the  dust,  it  calls 
him  to  a  pure  and  holy  life,  and  these 
things  are  not  naturally  pleasant  to  us, 
but  by  the  grace  of  God  he  continues 
therein.  It  is  not  a  transient  glimpse, 
but  he  comes  again  and  again,  inspects 
himself  by  the  mirror,  and  learns  more 
and  more  of  his  true  character,  and  to 
conform  himself  to  that  which  is  his  real 
excellence.  See  how  a  female,  vain  of 
her  person  and  dress,  makes  use  of  the 
mirror  again  and  again.  O  were  we  as 
solicitous  to  have  our  souls  adorned  with 
righteousness  and  holiness,  and,  abiding 
in  Christ  and  receiving  his  Spirit,  looked 
thus  patiently  and  earnestly,  again  and 
again,  into  the  divine  mirror,  our  defects 
would  be  removed,  and  we  should  be 
adorned  with  the  infinitely  more  valuable 
ornament  of  a  meek  and  quiet  spirit,  and 
every  other  Christian  grace. 

Such  a  man  is  not  a  forgetful  hearer. 
Here  is  a  special  danger  intimated.  We 
are  very  apt  to  forget.  It  is  quite  natural 
to  us,  as  soon  as  the  word  ceases  to  sound 
in  our  ears,  to  lose  its  impressions  on  our 
hearts. 

Therefore  Moses  says,  Take  heed  to 
thyself  lest  thou  forget  the  things  which 
thine  eyes  have  seen,  and  lest  they  depart 
from  thine  heart  all  the  days  of  thy  life. 
Deut.  iv,  9.  He  who  by  the  grace  of  his 
Holy  Spirit  remembers  what  has  been 
said,  (John  xiv,  t>0.)  becomes  acquainted 
with  his  true  state,  is  deeply  humbled 
under  the  sense  of  his  sins,  repents,  be- 
lieves, and  obeys ;  gladly  embraces  the 
doctrines  of  salvation,  and  then  makes 
steady  advances  in  all  the  self-denying 
and  arduous  duties  of  the  Christian  life. 


303 

He  is  not  a  forgetful  hearer,  but  a  doer 
of  the  work. 

This  doing  of  the  work,  or,  in  other 
words,  practical  obedience,  is  the  main 
promise  of  the  new  covenant,  "I  will  put 
my  laws  into  their  minds,  and  write  them 
in  their  heart."  Heb.  viii,  10.  It  is  the 
aim  of  the  Christian  that  his  conduct 
should  be  a  living  and  daily  exhibition  of 
the  divine  law.  President  Edwards,  re- 
marked it  as  his  experience  in  a  happy 
state  of  mind,  "I  do  certainly  know  that 
I  love  holiness  such  as  the  Gospel  pre- 
scribes. It  appeared  to  me  ravishingly 
lovely  ;  as  the  highest  beauty  and  amia- 
bleness ;  far  purer  than  any  thing  here 
upon  earth,  and  that  every  thing  else  was 
like  mire  and  defilement  in  comparison 
of  it ; — it  brought  an  inexpressible  purity, 
brightness,  and  peacefulness  to  the  soul. 
There  was  no  part  of  creature  holiness 
that  I  had  so  great  a  sense  of  its  loveli- 
ness, as  humility,  and  brokenness  of 
heart,  and  poverty  of  spirit,  and  there 
was  nothing  that  I  so  earnestly  longed 
for."  Here  we  see  the  desire  of  the  soul 
of  the  advanced  Christian.  As  he  grows 
in  the  knowledge  of  divine  truth,  every 
grace  advances.  He  becomes  more  sim- 
ply dependent  on  Christ,  more  tender  in 
his  conscience,  and  more  grateful  to  his 
Redeemer.  He  is  more  humble  before^ 
God,  and  more  compassionate,  forgiving, 
and  loving  to  his  fellow  creatures.  The 
doer  of  the  work  will  be  specially  atten- 
tive in  the  discharge  of  all  those  relative 
duties,  the  fulfillment  of  which,  eminently 
adorn  the  doctrine  of  Christ.  He  seeks, 
in  short,  that  the  law  should  be  written 
on  the  fleshy  tables  of  the  heart,  that  he 
should  be  the  "  living  epistle  of  Christ, 
known  and  read  of  all." 

Jesus  Christ  is  the  perfect  model  and 
pattern  of  this  practical  obedience  ;  a  pat- 
tern fully  set  before  us  in  his  word.  His 
people  hear  his  voice  and  follow  him  : 
these  ever  go  together  :  it  is  a  vain  thing 
to  think  of  following  Christ  unless  we 
hear  his  voice  :  and  it  is  equally  vain  to 
pretend  to  hear  his  voice,  if  we  are  not 
seeking  to  tread  in  his  steps. 

The  path  which  our  Saviour  trod  was 
that  of  righteousness  and  ready  obedience 
to  the  whole  will  of  God.  He  justly  said, 
umy  meat  is  to  do  the  will  of  him  that 


THE  CHRISTIAN  HEARER. 


sent  me,  and  to  finish  liis  work."  John 
vi,  34.  It  was  a  pure  and  heavenly  course, 
bringing  upon  him  the  displeasure  of  the 
world  ;  "  me  it  hateth,  because  I  testify 
of  it,  that  the  works  thereof  are  evil." 
John  vii,  7.  It  was  the  path  of  humility, 
holiness,  self-denial,  and  often  of  sacrifice 
and  suffering.  This  then  is  the  way  in 
which  the  Christian  must  walk.  If  it  be 
the  way  of  affliction,  we  may  well  take 
it  patiently,  remembering  that  "  Christ 
also  suffered  for  us,  leaving  us,  an  exam- 
ple that  we  should  follow  his  steps."  1 
Pet.  ii,  21.  It  may  be  inconsistent  with 
our  obtaining  the  riches,  honours,  and 
pleasures  of  this  life,  though  all  that  is 
really  needful  for  us,  is  promised  to  us ; 
Matt,  vi,  33.  yet  here  is  an  unspeakable 
source  of  comfort,  it  is  the  way  that  all 
the  holy  prophets,  apostles,  and  martyrs, 
have  gone  before  us  ;  it  leads  us  to  God, 
our  Heavenly  Father,  our  beloved  Sav- 
iour, our  constant  Comforter ;  it  leads  us 
to  abiding  rest  and  bliss.  O  that  the 
promise  may  be  fulfilled  in  each  reader 
— "  They  shall  ask  the  way  to  Zion  with 
their  faces  thitherward,  saying,  come, 
and  let  us  join  ourselves  to  the  Lord." 

Christian  reader!  then  let  us  gaze  up- 
on the  Saviour,  and  narrowly  inspect  his 
character,  and  listen,  to  his  words,  if  we 
would  attain  a  practical  obedience.  View 
him,  as  the  painter  does  an  original  pic- 
ture, and,  as  he  wishes  to  copy  all  the 
beauties,  and  to  transfer  to  his  own  can- 
vass all  the  lovely  tints,  and  glowing 
colours,  and  matchless  form  and  graces 
that  distinguish  the  master  painting,  so 
let  us  endeavour  to  transfer  to  our  heart, 
our  conversation,  and  our  life,  all  the  lin- 
eaments of  beauty  which  shine  forth  in 
him,  that  blessed  Master,  who  is  altogeth- 
er lovely:  His  compassion,  his  patience 
and  meekness,  his  unbounded  charity, 
his  unwearied  love,  his  faith,  his  devotion, 
his  boldness  in  reproving  sin,  and  his 
zeal  for  his  father's  glory. 

Nor  let  the  excellence  of  the  model  lead 
us  to  despair.  Much  may  be  attained, 
for  we  have  a  mighty  helper.  It  is  the 
Office  of  the  Holy  Ghost,  through  the 
ministry  of  the  word,  to  make  men  the 
Epistles  of  Christ :  these  Epistles  are 
"written,  not  with  ink,  but  with  the  Spirit 
of  the  living  God  ;  not  in  tables  of  stone, 


but  in  fleshy  tables  of  the  heart."  2  Cor. 
iii,  3.  That  sweet  and  gracious  Advo- 
cate and  Comforter  comes  with  the  word, 
and  inclines  and  assists,  strengthens  and 
consoles  "  those  who  walk  not  after  the 
flesh,  but  after  the  Spirit." 

And  then,  how  abundant  is  the  blessed- 
ness of  practical  obedience  !  Doing  the 
will  of  God  is,  in  the  mind  of  our  Saviour, 
true  blessedness.  We  may  learn  this 
from  the  instructive  turn  that  he  gave  to 
the  remark  on  his  discourses  which  the 
woman  offered,  who  said,  "Blessed  is  the 
womb  that  bare  thee,  and  the  paps  that 
thou  hast  sucked."  He  directed  those 
around  to  practical  obedience  as  true 
happiness — uYea,  rather,  blessed  are  they 
that  hear  the  word  of  God  and  keep  it." 
Luke,  xi,  28.  The  blessing  of  good  chil- 
dren is  perhaps  the  greatest  temporal 
good ;  but  our  Lord  shows  that  it  is  far 
inferior  to  the  spiritual  good  of  piety  and 
holiness.  "Who  is  my  mother,  and  who 
are  my  brethren  ?  And  he  stretched  forth 
his  hand  towards  his  disciples,  and  said, 
Behold  my  mother  and  my  brethren. 
For  whosoever  shall  do  the  will  of  my 
Father  which  is  in  heaven,  the  same  is 
my  brother,  and  sister,  and  mother." 
Matt,  xii,  48-56.  Hear  again,  too,  the 
Apostle  James — This  man  (the  practical 
hearer)  shall  be  blessed  in  his  deed,  not 
merely/or  it,  but  in  it.  The  very  acts 
of  obedience  bring  a  blessing — "in  keep- 
ing his  commandments  there  is  great  re- 
ward." There  is  unspeakable  peace, 
tranquillity,  and  comfort  of  mind  in  obe- 
dience :  the  testimony  of  a  good  con- 
science brings  infinitely  greater  joy  into 
the  heart,  than  all  worldly  things  can  do : 
no  act  of  self-denial,  holy  love,  penitence, 
and  obedience  is  without  its  accompany- 
ing blessing  of  inward  joy,  and  peace  with 
God.  The  word  of  God  is  thus  eminent- 
ly glorified.  When  those  who  attend  the 
word,  are  the  best  masters  and  mistress- 
es, husbands  or  wives,  children  or  ser- 
vants ;  gentle,  diligent,  meek,  obedient, 
humble,  O  how  it  adorns  the  Gospel.  The 
Apostle  presses  this  on  wives,  "  To  be 
discreet,  chaste,  keepers  at  home,  good, 
obedient  to  their  own  husbands,  that  the 
word  of  God  be  not  blasphemed."  Let 
your  temper  and  conversation  show  the 
good  you  get  by  hearing  sermons.  And 


THE  CHRISTIAN  HEARER. 


305 


then  look  hereafter.  Our  Lord  declares 
to  those  duly  attending  to  his  words — 
.l<  I  know  them,  and  I  give  unto  them 
eternal  life,  and  they  shall  never  perish, 
neither  shall  any  man  pluck  them  out 
of  my  hand."  It  is  the  obedient  Chris- 
tian that  will  hear  those  joyful  words, 
"  Well  done,  good  and  faithful  ser- 
vant !"  All  those  who  have  done  the  will 
of  God  on  earth,  shall  enter  his  heavenly 
kingdom,  and  their  works  be  accepted 
through  that  Saviour,  by  whose  grace 
they  were  performed.  The  more  closely 
his  grace  enables  us  to  conform  to  his 
will  here,  the  more  abundantly  shall  we 
be  blessed  by  him  and  with  him  forever. 
Grace  is  the  seed  of  glory. 


CHAPTER  X. 

Answers  to  Objections  that  may  be  offered 
against  Practical  Obedience. 

The  subject  of  the  last  chapter  is  very 
important,  and  manifestly  a  main  end  of 
all  preaching  and  hearing  ;  yet  the  obe- 
dience there  enforced  is  so  opposed  to  the 
natural  heart,  that  men  ever  raise  many 
objections  to  it.  Let  us  directly  consider 
some  of  those  objections. 

There  are  few  arguments  against  a 
religious  life  more  plausible  than  this — If 
I  attend,  as  the  Bible  requires,  to  my  re- 
ligious duties,  my  worldly  interests  will 
suffei — I  shall  displease  the  friends  who 
are  able  and  willing  to  assist  me — or  I 
shall  offend  those  on  whom  I  am  depen- 
dent— or  I  shall  lose  opportunities  of  ad- 
vancing myself  in  life. 

This  objection  might  be  met  by  saying, 
You  will  not  ordinarily  in  the  result  find 
this  to  be  the  fact.  Have  faith  in  God, 
and  act  a  Christian  part,  whatever  appa- 
rent loss  it  may  bring;  and  you  will  find 
that  "  godliness  hath  the  promise  of  the 
life  that  now  is,  and  of  that  which  is  to 
come  ,"  you  will  find  our  Saviour's  words 
fulfilled— "He  that  loseth  his  life  for  my 
sake  shall  find  it." 

But  the  whole  force  of  this  objection 
has  been  met  by  our  Lord  on  the  very 
ground  of  tlie  worldly  man,  on  his  own 
surmise,  that  he  shall  suffer  all  that  he 

39 


fears  in  this  world.  In  these  memorable 
words,  our  Lord  fully  answers  one  of  the 
most  plausible  arguments  that  the  world 
presents  against  religious  duties,  "What 
is  a  man  profitted  if  he  shall  gain  the  whole 
world  and  lose  his  own  soul !  or  what 
shall  a  man  give  in  exchange  for  his  soul." 

Let  a  man  have  every  possible  earthly 
advantage,  and  no  abatement  of  pain  or 
loss,  sickness  or  uncertainty ;  let  him  have 
all  earthly  wisdom,  all  strength,  beauty, 
and  riches ;  let  him  have  universal  do- 
minion and  universal  admiration  ;  let  him 
have  all  these,  with  uninterrupted  health 
and  prosperity,  and  that  for  lengthened 
days,  and  let  all  these  be  gained  by  his 
own  skill,  wisdom,  and  industry.  No 
man  ever  had  this  ;  but  allow  the  suppo- 
sition, and  give  every  advantage  that  the 
worldly  heart  can  desire,  without  any 
abatement  on  account  of  the  ordinary 
disappointments,  and  daily  sorrows,  trials 
and  difficulties,  to  which  the  most  favor- 
ed of  men  are  liable  and  exposed,  and 
which  they  have  endured — allow  only, 
what  must  be  allowed,  that  it  is  a  tem- 
poral possession,  that  it  is  but  for  a  lim- 
ited season  ;  and  to  an  immortal  spirit, 
as  man  is,  all  the  glory  is  at  once  faded. 
In  the  eye  of  a  sound  judgment,  it  is  all 
unsatisfying  :  it  is  but  vanity  and  vexa- 
tion of  spirit. 

But  this  is  not  all  the  poverty  and  emp- 
tiness of  such  a  choice.  The  friendship 
of  the  world  is  enmity  with  God.  There 
is  a  tremendous  loss  connected  with  the 
gain  of  the  world  by  the  neglect  of  reli- 
gion, even  the  loss  of  the  soul.  If  it  was 
merely  a  temporal  life  that  was  to  be  lost 
— suppose,  for  instance,  a  man  were  to 
have  the  best  advantages  of  this  world 
for  a  single  hour,  on  the  understood  con- 
dition, that  at  the  end  of  that  hour  he  was 
to  be  capitally  executed  ;  what  man  in 
his  senses  would  tnke  the  temporary  good 
with  such  a  condition  9  Observe  the  sai- 
lor in  the  tempest  ;  he  will  cast  over  the 
cargo,  he  will  cut  down  the  masts,  he 
will  throw  away  even  the  provisions,  he 
will  spare  nothing  to  escape  death,  and 
to  save  his  temporal  life  for  a  few  short 
surviving  yean,  it  may  be,  full  of  trial 
and  sorrow  :  how  much  more  then  may 
the  Christian  part  with  every  thing  to 
escape  the  loss  of  the  soul,  and  to  secure 


306 


THE  CHRISTIAN  HEARER. 


eternal  life,  through  countless  ages  of  nev- 
er ending  joy  and  happiness  ! 

When  we  fear  our  worldly  interests 
will  suffer,  let  us  realize  the  thought  of 
the  soul's  immortality.  It  not  only  lives 
in  the  body,  but  when  the  body  sinks  into 
the  dust,  the  soul  lives,  thinks,  and  feels  ; 
is  capable  of  sorrows  and  joys ;  yes,  of 
eternal  sorrows,  or  eternal  joys.  Think 
then  what  it  is  to  lose  the  soul — to  be  for- 
ever miserable — forever  in  daikness  and 
despair,  in  pain  and  anguish,  after  this 
temporal  life  is  ended  !  No  other  evil  can 
be  imagined  so  tremendous,  so  deplora- 
ble. To  lose  the  soul,  is  to  lose,  for  ever 
lose,  the  favor  of  God,  the  glory  of  heav- 
en, the  presence  of  Christ,  the  company 
of  holy  and  happy  angels,  and  the  blessed 
spirits  above — it  is  to  lose  fullness  of  joy, 
and  all  those  pleasures  which  are  at  God's 
right  hand  for  evermore.  To  lose  the  soul, 
is  to  be  condemned  to  associate  for  ever 
with  accursed  spirits,  wicked  men,  and 
apostate  angels — for  ever  to  remain  an 
enemy  to  God  and  his  servants — -and  in 
hopeless  rebellion  against  him,  "to  be 
punished  with  everlasting  destruction — 
to  go  away  into  everlasting  punishment, 
where  the  worm  dieth  not,  and  the  fire  is 
not  quenched."  Consider  that  awful  de- 
scription, "They  shall  drink  of  the  wine 
of  the  wrath  of  God,  which  is  poured  out, 
without  mixture,  into  the  cup  of  his  in- 
dignation, and  shall  be  tormented  with 
fire  and  brimstone  in  the  presence  of  holy 
angels,  and  in  presence  of  the  Lamb,  and 
the  smoke  of  their  torment  ascendeth  up 
for  ever  and  ever,  and  they  have  no  rest 
day  nor  night." 

In  the  fear  of  such  a  danger,  where  is 
the  objection  which  we  have  noticed? 
The  very  ground  of  that  objection,  that 
your  interests  will  suffer,  is  the  very  rea- 
son why  you  should  attend  to  the  Gospel; 
your  very  fear  that  you  shall  displease 
friends  who  may  help  you,  should,  on 
every  principle  of  sound  icason,  lead  you 
to  repent  and  turn  to  God,  that  you  may 
secure  the  favor  of  the  most  wise,  kind, 
and  powerful  of  all  friends  ;  the  very  loss 
of  temporal  ^ood  which  you  dre:id,  should 
only  lead  you  to  give  all  diligence  to 
escape  eternal  loss,  and  to  obtain  eternal 
life.  By  the  terrors  of  the  Lord,  which 
shall  all  be  realized  to  the  wicked,  we 


persuade  ;  by  the  mercies  of  God,  which 
are  now  to  be  obtained,  we  beseech  you, 
lose  not  your  own  souls,  destroy  not  your 
own  eternal  happiness. 

We  have  reasoned,  hitherto,  on  the 
idea  that  you  would  gain  the  whole  world 
by  neglecting  religion  ;  but  you  never 
will,  you  never  can,  gain  the  whole  or 
the  greatest  part  of  it ;  nay,  do  not  many 
disregard  the  Gospel  for  the  most  trivial 
gain,  or  the  most  worthless  indulgence  ? 
O,  when  it  comes  at  the  last  to  be  seen 
for  what  it  was  that  men  parted  with 
their  souls,  how  weak  and  absurd  will 
the  conduct  of  the  wicked  be  found  to 
have  been  !  One  was  afraid  of  hurting 
the  feelings  of  his  companion ;  another 
loved  his  present  ease  ;  and  another  wish- 
ed to  add  a  few  pounds  to  his  property. 
One  delighted  to  devote  his  life  to  litera- 
ture ;  and  another  desired  to  gain  the 
favour  of  a  fellow  creature  of  a  day, 
though  he  offended  the  immortal  Creator 
of  all.  One,  for  an  oath  that  gave  him 
no  worldly  profit ;  another,  for  a  lie  that 
brought  him  no  real  advantage  ;  another, 
for  sabbath  breaking  which  gave  him  even 
no  present  happiness,  parted  with  an 
eternal  inheritance,  everlasting  life,  the 
crown  of  glory,  and  the  bliss  of  heaven, 
and  bought  the  condemnation  of  God, 
the  misery  of  never-ending  despair,  and 
the  torments  of  hell.  O  let  the  sinner 
talk  no  more  of  his  worldly  interests  suf- 
fering by  religion.  Every  interest  for 
time  and  eternity  suffers  by  irreligion  ; 
and  it  only  calls  for  faith  in  God's  word 
to  make  us  utterly  ashamed  of  all  such 
objections. 

Another  objection  commonly  made 
against  a  practical  obedience  to  the  word 
is  this — I  cannot  attend  to  it  at  the  pres- 
ent time.  Just  now,  I  am  very  busy,  I 
have  many  other  things  to  think  of,  and 
it  would  be  so  unseasonable,  that  I  can- 
not now  think  of  religion  :  a  time  will 
come  when  I  may  have  more  leisure. 
The  answer  to  all  the  solemn  truths 
heard  is,  like  that  of  Felix  to  Paul,  "Go 
thy  way  for  this  time ;  when  I  have  a 
convenient  season,  I  will  call  for  thee." 
But  you  forget  that  the  present  is  the  only 
season  you  really  have — now  is  the  ac- 
cepted time.  Can  you  insure  a  future 
time  ?  you  cannot !  Can  you  be  certain 


THE  CHRISTIAN  HEARER. 


307 


that  if  you  neglect  your  eternal  interests 
now,  God  will  hereafter  give  you  his 
grace  ?  Oh,  no !  you  forget  that  if  the 
soul  be  lost,  it  is  an  irremediable  loss ; 
there  is  no  future  ransom.  By  nature 
you  will  never  have  any  other  feeling 
than  your  present  feeling  of  procrastina- 
tion and  delay ;  and  if  you  trifle  with 
God's  present  message  of  mercy,  under 
such  a  pretext,  you  make  his  very  mercy, 
the  reason  for  insulting  him  the  more. 
Will  it  not  be  just  then,  if  he  never  sends 
again  to  you,  or  never  again  gives  you 
the  disposition  to  close  with  gracious  in- 
vitations ?  What  if  the  Gospel  should 
never  more  be  sounded  in  your  ears !  O 
if  you  should  never  again  be  inclined  to 
turn  to  God,  but  given  up  to  a  worldly 
heart !  Look  at  the  state  of  mind  of  one 
awakened  to  a  true  sense  of  his  condi- 
tion in  a  dying  hour  !  What  would  he  not 
give  for  your  present  season  of  repentance 
and  attention  to  eternal  interests  !  What- 
ever be  your  occupations,  he  would  think 
them  all  of  inexpressible  little  importance, 
compared  with  the  salvation  of  his  soul. 
How  gladly  wouid  he  part  with  all  those 
riches,  and  pleasures,  and  honors,  for  the 
sake  of  which  he  neglected  his  soul,  rath- 
er than  hazard  his  everlastmg  welfare  ! 
Or,  supposing  a  man  to  be  so  stupified, 
or  hardened  through  sin,  as  to  have  no 
such  views,  will  he  be  equally  indifferent  in 

•  the  day  of  judgment,  or  when  enduring 
the  wrath  of  God  in  endless  ruin  ?  You 
cannot  put  off  that  day  ;  you  cannot  defer 
that  ruin  !  Almighty  power  girds  you  in; 
there  is  no  escaping  the  reach  of  his  om- 
nipotent arm !  O  think  how  the  recollec- 
tion of  your  present  indecision,  or  rather, 

_  of  your  real  rejection  of  the  truth,  w  ill 
aggravate  the  irretrievable  wo  which  you 
endure  to  the  keenest  degree  of  anguish. 
Think,  patiently  and  seriously  consider, 
that  the  loss  of  the  soul  is  utterly  irre- 
parable, and  can  only  be  secured  in  the 
present  moment,  while  God  gives  you 
the  season  of  salvation,  and  surely  you 
will  be  roused  and  cease  to  trifle. 

But  it  is  again  objected,  I  shall  be 
counted  foolish,  and  incur  some  odious 
name.  Allow  this  in  its  fullest  extent ; 
but  will  you  be  really  foolish  to  escape 
merely  the  imputation  of  folly  ?  "The 
fear  of  the  Lord,  that  is  wisdom  ;  and  to 


depart  from  evil,  is  understanding.  Job 
xxviii,  28.  The  world  is  ready  indeed 
to  think  that  they  mainly  are  guilty  of 
folly  who  are  in  earnest  in  religion.  But 
one  would  think,  when  the  case  was 
plainly  stated,  that  no  one  could  hesitate 
in  admitting  the  extreme  folly  of  neglect- 
ing our  eternal  happiness.  Men  of  the 
world  can  at  once  tell  the  difference  in 
property  between  a  hundred  pence  to  be 
received  and  spent  in  some  wasteful  pleas- 
ure to-day.  in  the  place  of  an  inheritance 
worth  thousands  a  year,  certainly  to  be 
received  and  enjoyed  on  the  morrow,  and 
would  count  him  mad  who  would  grasp 
at  the  present  pence  and  part  with  all  his 
title  to  the  inheritance,  which  he  was  the 
next  day  to  enjoy  for  a  perpetuity.  But 
this  folly  is  incomparably  less  than  that 
of  every  worldly  man.  O  that  such  men 
were  wise,  to  calculate  the  difference  be- 
tween the  sixty  or  seventy  years  of  this 
uncertain  and  transitory  life,  and  the  more 
than  millions,  or  hundreds  of  millions  of 
years,  that  will  certainly  and  abidingly 
succeed  !  How  great  is  the  folly  of  sin- 
ful man  !  At  death  there  is  nothing  that 
he  will  not  give  for  his  salvation  ;  while 
during  his  whole  life  he  hardly  ever  se- 
riously thinks  of  it.  He  will  do  nothing, 
when  he  might  gain  every  thing;  he 
wishes  to  do  all,  when  it  is  too  late  to  do 
any  thing.  What  an  illusion  is  here  ! 
What  an  infatuation  !  Is  not  this  genuine 
folly  ?  O  be  not  afraid  of  the  re- 
proach then  of  man.  All  th.e  servants  of 
God  now  in  glory  have  endured  it.  Mo- 
ses "counted  the  reproach  of  Christ  great- 
er riches  than  the  treasures  of  Egypt." 
Be  assured  that  there  is  real  happiness  in 
being  reviled  for  his  name's  sake  ;  "If  ye 
be  reproached  for  the  name  of  Christ, 
happy  are  ye  ;  for  the  spirit  of  glory  and 
of  God  resteth  upon  you.*'  1  Pet.  iv,  14. 
It  is  a  cheering  token  of  our  interest  in 
him,  and  in  his  eternal  reward  !* 


*  It  has  ever  been  the  eustom  of  those  who  are 
too  prejudiced,  or  too  ignorant,  or  too  indolent 
to  enter  into  the  real  merits  of  ail  opinion,  to 
irive  the  person  holding-  it  some  odious  name, 
and  so  condemn  it  without  the  difficulty  of  i  un- 
futation.  In  this  way  the  Heathen,  endeavoured 
to  put  down  Christianity  at  first ;  and  the  re- 
marks of  Ju?tin  Martyr,  in  his  .Apology  written 
in  the  second  century,  arc  very  applicable  to 


308 


THE  CHRISTIAN  HEARER. 


Others  object,  Ihate  hypocrisy  ;  many 
that  profess  religion  are  hypocrites. 
You  do  right  to  hate  hypocrisy  j  our 
Lord  pronounces  a  wo  upon  all  hypo- 
crites. But  what  if,  in  your  present 
state,  you  yourself  are  a  hypocrite  ?  you 
profess  to  be  a  Christian,  and  yet  live  to 
the*  world ;  that  is  hypocrisy.  You  pro- 
fess to  think  real  religion  of  value,  and 
yet  for  fear  of  hypocrisy,  disguise  and 
conceal  your  attachment  to  it ;  that  is 
real  hypocrisy.  And  what  is  the  root  of 
this  objection — unmortified  pride.  You 
are  afraid  of  the  charge  of  hypocrisy 
being  brought  against  you,  and  that  you 
should  sink  in  the  estimation  of  your 
friends  and  companions.  But,  O,  for  a 
little  moment  look  higher  than  man  : 
God's  eye  is  upon  you.  He  sees  through 
all  your  littleness.  He  detects  all  your 
sophistry.  O  bring  no  more  vain  ex- 
cuses. Seek  his  favour.  The  hypoc- 
risy of  others  only  renders  it  more  need- 
ful and  important  that  you  who  profess 
the  Gospel  should  be  sincere  and  upright 
before  God  and  man. 

Somewhat  like  this,  is  another  objec- 


names  now  given  to  Christians  in  the  nine- 
teenth. 

"As  for  our  name,  which  is  tantamount  to  a 
crime  against  a  Christian,  if  we  are  tried  upon 
that  article,  we  must  certainly  be  acquitted  as 
very  good  men  :  but  as  we  should  deem  it  un- 
reasonable when  convicted  of  real  crimes  to  plead 
a  bare  name  only  in  arrest ;  so,  on  the  other 
side,  if  both  with  respect  to  our  name  and  the 
nature  of  our  polity,  we  are  found  altogether 
innocent,  it  is  at  your  door  to  take. care,  lest  by 
unjustly  punishing  a  people  convicted  of  no  evil, 
you  yourselyes  deservedly  smart .  for  such  in- 
justice. Praise  and  punishment,  then,  cannot 
with  reason  be  charged  on  a  mere  name,  unless 
there  be  actions  good  or  bad  to  justify  the  charge. 
But  it  is  very  notorious  that  when  any  of  your 
own  religion  are  brought  to  trial,  you  never  pun- 
ish them  before  you  convict  them  ;  but  when  a 
Christian  is  indicted,  you  snatch  at  the  shadow 
of  his  name  for  a  substantial  crime ;  whereas 
would  you  give  yourselves  leave  to  consider  that 
name,  you  would  find  it  more  becoming  to  an- 
imadvert upon  the  accusers  than  the  accused ; 
for  we  are  indicted  by  the  name  of  Christians. 
Again,  if  any  of  the  accused  retract  the  name  of 
Christian,  you  take  him  presently  at  his  word, 
and  acquit  him  as  having  nothing  more  crim- 
inal to  charge  against  him  ;  but  he  who  has 
the  courage  to  stick  to  the  profession  of  his  name, 
is  certain  to  sufTer  for  so  doing  ;  when  the  life 
of  the  professor  and  the  non-professor  both  ought 
to  be  the  subject  of  your  enquiry,  that  the  merits 
Of  both  might  be  manifested  by  their  actions." 


tion — The  multitude  are  likely  to  be 
right:  men  in  general  think  and  live 
differently.  Why  then  did  our  Lord 
say,  "  Wide  is  the  gate  and  broad  is  the 
road  that  leadeth  to  destruction,  and 
many  there  be  that  go  in  thereat and, 
"  Strait  is  the  gate  and  narrow  is  the 
way  which  leadeth  unto  life,  and  few 
there  be  that  find  it  V*  WThy  did  his 
Apostles  declare,  "  Love  not  the  world ; 
if  any  man  love  the  world,  the  love  of 
the  Father  is  not  in  him.  Come  out 
from  among  them,  and  be  ye  separate, 
saitn  the  Lord."  Let  these  plain  declar- 
ations speak  for  themselves.  Remember 
the  positive  precept,  Thou  shalt  not  fol- 
low a  multitude  to  do  evil.  Dare  to  be 
singular  for  God,  and  he  will  cany  you 
through  all  difficulties,  to  your  comfort 
and  honour  here,  and  to  your  eternal  re- 
ward hereafter.  It  has  been  well  ob- 
served, "  The  world  gathers  impunity 
from  the  number  of  transgressors;  the 
Bible  shows  it  to  be  the  very  reason  for 
quick-approaching  and  tremendous  judg- 
ment. If  in  Sodom  there  had  been  ten, 
if  in  Jerusalem  there  had  been  one  right- 
eous, (Jer.  v,  1,)  they  would  have  been 
spared.  The  Lord  magnifies  his  power 
in  the  destruction  of  mighty  and  numer- 
ous enemies."  1  Sam.  ii,  10.  O  recol- 
lect, that  if  the  whole  world  condemn 
you,  this  will  not  be  a  reason  why  you 
should  be  condemned  of  God ;  if  the 
whole  world  approve  you,  it  does  not 
make  you  stand  one  whit  better  in  his 
sight  who  is  your  final  and  supreme 
Judge.  u  It  is  a  very  small  matter  to  be 
judged  of  man's  judgment ;  he  that  judg- 
eth  us  is  the  Lord." 

But  while  men  of  the  world  bring 
their  objections  against  a  religious  course, 
let  me  bring  one  against  continuing  in  a 
worldly  course,  contrary  to  the  checks 
of  conscience.  What  if  your  heart 
should  thereby  become  hardened,  and  re- 
pentance become  impracticable  ! 

The  Scriptures  often  solemnly  caution 
us  not  to  harden  our  hearts  against  the 
reception  of  the  truth.  Hardness  of 
heart  is  a  figurative  expression,  signify- 
ing an  unfitness  to  receive  an  impression, 
just  as  wax  when  hard  will  not  receive 
the  impression  of  the  seal.  It  is  a  vol- 
untary perverseness  of  mind  in  not  tak- 


THE  CHRISTIAN  HEARER. 


309 


ing  notice  of  the  will  of  God,  nor  apply- 
ing the  affections  to  fulfill  it.  This  per- 
verseness  is  natural  to  us»all ;  but  it  in- 
creases and  becomes  an  habitual  hard- 
ness, through  the  rejection  of  the  only 
remedy  for  changing  and  softening  the 
heart.*  None  are  so  hardened  in  sin  as 
those  that  are  wicked  under  a  faithful 
ministry.  Isa.  vi,  9.  10.  Every  fresh  sin 
adds  another  link  to  the  chain  that  ties 
and  binds  our  souls,  and  increases,  day 
by  day,  the  difficulty  of  repentance. 

Bear  then  in  mind  the  truth,  that  no 
sermon  is  heard  in  vain ;  it  either  hard- 
ens or  softens  ;  it  is  either  a  "  savour  of 
death  unto  death,  or  a  savour  of  life 
unto  life."  Perhaps  nothing  hardens 
more  than  a  mere  external  attendance  on 
ordinances.  To  hear  threatenings  against 
sin,  time  after  time,  and  yet  continue 
those  sins ;  and  to  hear,  again  and  again, 
of  the  love  of  Christ,  and  yet  remain  un- 
moved by  that  love,  sears  the  conscience 
and  deadens  the  soul. 

The  course  of  sin,  and  its  consequen- 
ces, are  well  described  by  Zechariah ; 
(ch.  vii,  11 — 13.)  "They  refused  to 
hearken,  and  pulled  away  the  shoulder, 
and  stopped  their  ears,  that  they  should 
not  hear.  Yea,  they  made  their  heart 
as  an  adamant  etone,  lest  they  should 
hear  the  law,  and  the  words  which  the 
Lord  of  hosts  hath  sent  in  his  Spirit  by 
the  former  prophets ;  therefore  came  a 

*  There  are  aome  things  that  appear  like  this 
gin,  which  do  not  really  indicate  it ;  and  this 
calls  for  more  express  notice,  lest  humble  and 
contrite  Christians  should  be  needlessly  dis- 
tressed. Some  are  anxious  because  they  have 
not  had  grievous  terrors  and  alarms  on  account 
t  of  their  sins ;  others  because  they  cannot  weep 
at  the  recollection  of  their  guilt ;  and  others 
because  they  feel  dull  and  heavy  in  religious 
exercises.  But  these  are  no  certain  marks  of 
hardness  of  heart.  They  may  spring  from  to- 
tally different  causes,  such  as  constitution,  a 
peculiar  course  of  God's  providential  dealings, 
&c.  Many  previous  sins  make  way  for  the 
great  sin  of  finally  rejecting  God's  word  with  a 
hardened  heart.  Men  willingly  admit  prejudi- 
ces against  the  truth,  they  come  under  the  in- 
fluence of  falM  principles,  and  in  love  with 
their  sins,  they  "choose  darkness  rather  than 
light,"  yield  t<>  their  corruptions,  and  cleave  to 
earthly  and  sensual  objects.  Such  men  are 
sinfully  careless,  and  indifferent  about  spiritual 
things;  wilfully  and  perseveringly  cast  .ill' con- 
victions of  duty,  and  obstinately  cling  to  carnal 
things  in  preference  to  the  things  of  God. 


great  wrath  from  the  Lord  of  hosts  : 
therefore  it  is  come  to  pass,  that  as  he 
cried,  and  they  would  not  hear ;  so  they 
cried,  and  I  would  not  hear,  saith  the 
Lord  of  hosts."  Indeed,  how  can  they 
who  harden  their  hearts  against  God  ever 
prosper  ?  Job  ix,  4.  God  is  their  ene- 
my, and  who  can  be  their  friend  ?  The 
case  of  Pharaoh  is  left  on  record  for  our 
instruction.  He  refused,  time  after  time, 
to  hear  the  voice  of  God  by  Moses  ;  he 
gradually  became  more  and  more  harden- 
ed, till  at  last  God  gave  him  up  to  his 
hardness  ;  "  the  Lord  hardened  the  heart 
of  Pharaoh,"  and  he  miserably  perished. 
There  was  here  a  judicial  hardness  of 
heart  inflicted  upon  him,  in  just  punish- 
ment for  his  repeated  rejection  of  iiod's 
word.  It  is  a  fearful  thing,  Christian 
reader,  to  fall  into  the  hands  of  the  liv- 
ing God,  and  to  be  given  up  by  him  to  a 
hardened  heart,  and  a  reprobate  mind. 
If  you  hear  not  to-day,  your  heart  will 
to-morrow  be  more  hard  and  indisposed 
to  hear.  Look  at  the  state  of  the  Jews. 
For  above  seventeen  hundred  years  they 
have  been  scatteied  and  dispersed,  a  prov- 
erb and  a  bye-word  among  all  nations, 
and  that  for  this  very  sin,  refusing  to 
hear  the  word  of  God.  Look  at  the 
dreadful  regions  of  eternal  woe,  and  one^ 
mark  of  its  miserable  inhabitants  is,  they 
hardened  their  hearts  against  the  voice  of 
God  speaking  to  them  through  the  works 
of  creation  and  providence,  or  in  the 
word  of  his  grace. 

Some,  after  long  rejection  of  the  Gos- 
pel, have,  at  the  close  of  life,  felt  the  ex- 
cellence of  religion,  and  the  value  of  re- 
pentance, and  have  found,  too  late,  that 
they  could  not  repent.  We  have  a 
record  of  one  who  in  the  agony  of  his 
last  days  said, — "  Were  Christ  to  assist 
me,  I  should  repent ;  but  he  has  justly 
withdrawn  his  influences  from  me.  [ 
have  so  often  crucified  him  afresh,  and 
put  him  to  open  shame  ;  and  so  often 
grieved  his  Holy  Spirit,  that  God  has 
left  me  to  a  spirit  of  impenitence,  and 
given  me  the  certain  earnest  of  a  fearful 
inheritance  in  another  life."  He  left  this 
world  with  the  agonizing  expression. — 
"  O  the  insufferable  pangs  of  hell  and 
damnation  !" 

If  you  would  avoid  sueh  a  woe,  con- 


310 


THE  CHRISTIAN  HEARER 


tinue  not  a  worldly  course  against  the 
check  of  your  own  convictions;  culti- 
vate a  tender  conscience.  Do  not  act 
against  the  sober  judgment  of  your  mind. 
Do  not  stifle  your  convictions,  by  plung- 
ing into  carnal  pleasures,  and  sensual  in- 
dulgences. Do  not  listen  to  infidel  or 
irreligious  principles.  Grieve  not  the 
Spirit  of  God.  Quench  not  his  holy  and 
blessed  influence  on  your  mind.  Medi- 
tate on  what  you  hear.  Compare  it  with 
the  word  of  God  in  private.  Pray  over 
it,  and  examine  yourselves  by  it.  Come 
to  the  house  of  God,  continue  there,  and 
return  from  it  in  the  spirit  of  prayer. 
Above  all,  seek  constantly  the  gracious 
gift  of  the  Holy  Ghost.  He  softens  the 
hardest  heart.  He  produces  convictions 
of  aft.  He  shall  remove  all  your  doubts. 
He  will  convince  you  of  the  weakness 
and  sinfulness  of  all  worldly  objections. 
He  shall  enlighten  the  eyes  of  your  un- 
derstanding, to  "  know  what  is  the  hope 
of  his  calling  and  the  riches  of  the  glory 
of  his  inheritance  in  the  saints."  He 
sanctifies  by  the  truth  ;  and  in  the  very 
hearing  attracts,  wins,  and  purifies  your 
soul.  O  look  for  his  teaching,  and  live 
under  his  influence,  and  you  will  find 
the  hearing  of  the  word  powerful  and 
efficacious  to  your  soul's  eternal  good : 
and  then,  so  far  from  objecting  to  prac- 
tical obedience,  you  will  say  with  David, 
"  O  how  I  love  thy  law  !"  or,  with  a 
greater  than  David,  "  I  delight  to  do  thy 
will,  O  my  God." 

But,  O  blessed  Spirit,  in  vain  do  we 
address  the  understanding  and  the  heart, 
and  make  it  palpably  plain  that  the  ser- 
vice of  God  is  the  only  path  of  wisdom : 
thy  grace  is  alone  sufficient  to  make  men 
walk  in  that  path  :  unless  thou  thyself 
teach  the  heart,  we  prevail  nothing  :  de- 
scend thou  upon  the  writer,  and  upon  the 
reader  :  and  then  indeed  we  shall  be  wise 
unto  salvation  ! 


CHAPTER  XI. 

Observations  on  the  Parable  of  the 
Sower. 

This  parable  so  directly  regards  the 
subject  of  this  Treatise,  and  is  so  full  of 


the  most  important  instruction,  that  it 
may  be  desirable  to  discuss  it,  distinctly 
and  particularly.  We  will  first  give  the 
account  we  have  in  the  three  Gospels  of 
this  parable,  Matt,  xiii,  Mark  iv,  and  Luke 
viii,  in  the  way  of  harmony.* 

"  Hearken  !  behold,  there  went  out  a 
sower  to  sow  his  seed.  And  it  came  to 
pass,  as  he  sowed,  some  fell  by  the  way 
side  ;  and  it  was  trodden  down,  and  the 
fowls  of  the  air  came  and  devoured  it : 
and  some  fell  on  stony  ground,  upon  a 
a  rock,  where  it  had  not  much  earth,  and 
immediately  it  sprung  up,  because  it  had 
no  depth  of  earth.  But  when  the  sun 
was  up  it  was  scorched,  and  as  soon  as  it 
was  sprung  up,  because  it  had  no  root, 
and  lacked  moisture,  it  withered  away. 
And  some  fell  among  thorns,  and  the 
thorns  sprung  up  with  it,  and  choked  it, 
and  it  yielded  no  fruit.  And  others  fell 
on  good  ground,  and  did  yield  fruit,  that 
sprang  and  increased,  and  brought  forth  ; 
some  thirty,  and  some  sixty,  and  some  an 
hundred  fold. 

"  And,  when  he  had  said  these  things, 
he  cried,  and  said  unto  them,  He  that 
hath  ears  to  hear,  let  him  hear.  Hear  ye 
therefore,  the  parable  of  the  sower.  The 
seed  which  the  sower  soweth  is  the  word 
of  God.  And  these  are  they  by  the  way 
side,  where  the  word  is  sown  ;  but  when 
any  one  heareth  the  word  of  the  kingdom, 
and  understandeth  it  not,  then  Satan,  the 
wicked  one,  cometh  immediately,  and 
taketh  away  the  word  which  was  sown 
in  his  heart,  lest  they  should  believe  and 
be  saved.  This  is  he  which  receiveth 
seed  by  the  way  side.  And  these  are 
they  likewise  which  receiveth  the  seed 
on  stony  ground,  on  the  rock  :  who,  when 
they  have  heard  the  word,  immediately 
receive  it,  with  gladness  ;  and  have  no 
root  in  themselves,  and  so  believe,  and 
endure  but  for  a  time,  and  afterwards,  in 
time  of  temptation,  when  affliction,  or 
persecution  ariseth  for  the  word's  sake, 
immediately  they  are  offended,  and  fall 
away.  And  these  aie  they  which  receiv- 
ed seed  among  thorns  :  such  as  hear  the 
word,  and  when  they  have  heard,  go 


*  The  author  refers  the  reader  to  Muir  and 
Stennett  on  this  parable.  He  has  taken  several 
thoughts  from  those  writers. 


THE  CHRISTIAN  HEARER. 


forth,  and  the  cares  of  this  world,  arid  the 
deceitfulness  of  riches,  and  pleasures  of 
this  life,  and  the  lust  of  other  things  en- 
tering in,  choke  the  word,  and  it  becom- 
eth  unfruitful  ;  yea,  they  are  choked, 
and  bring  no  fruit  to  perfection.  And 
these  are  they  which  received  the  seed 
into  good  ground,  such  as  hear  the  word, 
and  understand,  and  receive,  and  keep  it 
in  an  honest  and  good  heart,  and  bring 
forth  fruit  with  patience,  some  thirty-fold, 
some  sixty,  and  some  an  hundred." 

Our  Lord's  explanation  of  this  parable 
makes  its  general  design  obvious  to  all. 
By  the  sower,  is  intended  the  ministers 
of  his  word ;  by  the  seed,  his  word  ;  and 
by  the  ground,  the  heart  of  man.  The 
reader  will  observe  the  seed  was  all  sown 
at  the  same  time,  by  the  same  person, 
and  was  all  of  equal  goodness.  The 
whole  difference  was  in  the  state  of  the 
ground.  We  will  then  consider  separate- 
ly the  particulars  noticed  with  reference 
to  the  different  kinds  of  ground,  on  which 
the  seed  was  sown. 

Sect.  I. —  The  Way-side. 

This  description  points  out  to  us  the 
heart  of  the  careless  nearer.  Seed  sown 
by  the  way-side  is  scattered  on  ground 
that  is  grown  hard,  by  being  frequently 
trodden  upon,  and  so  is  quite  unfit  to  re- 
ceive it  ;  and  it  is  soon  either  destroyed 
by  the  feet  of  passengers,  or  devoured  by 
the  birds  of  the  air. 

"What  a  picture  is  this  of  the  state  of 
a  careless  hearer  !  Such  a  person  hears 
the  word  as  others  do.  He  is  not  among 
those  who  despise  and  neglect  it  altogeth- 
er. He  does  not  fly  from  sermons,  but 
listens  to  them  ;  and  yet  it  is  only  occa- 
sionally that  he  hears.  The  seed  is  sown 
as  it  were  accidentally  :  from  some  world- 
ly motive  or  other,  he  has  been  led  to 
hear,  but  he  is  not  at  all  prepared  to  re- 
ceive what  is  spoken  in  a  right  spirit. 
His  mind  has  never  been  broken  up,  and 
cultivated  by  penitence  and  prayer,  by 
thoughtfulness  and  reflection.  While  he 
hears,  it  is  in  a  heedless  and  desultory 
manner  ;  little  regarding  what  is  said, 
and  in  no  way  anxious  to  retain,  remem 
ber,  and  improve  it.  In  St.  Matthew  it  is 
said,  such  a  one  "  heareth  the  word  of 
the  kingdom,  and  understandeth  it  not." 


311 

Though  he  hears,  he  takes  no  pains  tru- 
ly to  comprehend  what  is  said,  and  to  be 
edified  by  it.  It  makes  no  abiding  im- 
pression. What  is  scattered  is  trodden 
down  ;  some  fresh  event,  or  other,  puts 
it  out  of  his  thoughts ;  divine  instruction 
is  treated  by  such  persons  with  indiffer- 
ence, if  not  with  a  degree  of  contempt. 
Their  minds  are  occupied  with  something 
else ;  and  instead  of  reflecting  on  what 
they  hear,  they  are  thinking  of  "  some- 
thing they  have  seen  or  done,  or  are  med- 
itating on  some  new  plans,  some  fresh 
pursuit,  some  scheme  of  business,  or  plea- 
sure, and  thus  scarcely  give  the  word 
any  attention,  or  attend  only  to  the  man- 
ner of  its  delivery."  No  wonder,  then, 
that  such  obtain  no  solid  views  of  divine 
truth,  and  are  unimpressed,  and  not  bene- 
fitted even  by  a  revelation  from  God  him- 
self. 

But  the  consequences  of  hearing  in  this 
way  are  most  ruinous!  "the  devil  com- 
eth,  and  taketh  away  the  word  out  of 
their  hearts,  lest  they  should  believe  and 
be  saved."  When  worldly  men  ridicule 
the  notion  of  an  apostate  malignant  spirit, 
mighty  to  tempt  and  injure  the  soul,  they 
directly  oppose  the  word  of  God.  The 
Bible  clearly  reveals  this  truth,  and  ex- 
pressly asserts  it.  Our  Lord  spoke  theN 
words  to  which  we  have  just  referred,  in 
the  explanation  of  the  parable,  and  there- 
fore without  a  figure.  Our  great  enemy 
can  hardly  desire  a  greater  advantage 
over  us,  than  that  he  should  succeed  in 
leading  us  to  disbelieve  his  existence. 
The  most  certain  mode  of  conquest  is  to 
persuade  my  enemy  to  undervalue  my 
strength,  and  to  ridicule  my  ability  to 
injure  him.  A  knowledge  of  the  exist- 
ence and  power,  the  skill  and  resources 
of  the  enemy  will  make  us  watchful 
against  him.  This  subtle,  and  wicked, 
and  powerful  spirit  has  access  to  our 
hearts;  and  though  he  cannot  injure  us 
without  God's  permission,  and  cannot 
force  us  to  sin  ;  yet  is  he  ever  watchful 
to  seize  advantages  against  us,  and  to 
prevent  the  due  effect  of  the  word.  Care- 
less hearers  abundantly  give  him  sueh 
advantages.  Little  do  they  think,  while 
they  are  sitting  unconcerned  about  the 
solemn  truths  of  the  Gospel,  that  Satan 
rejoices  in  their  Indifference,  and  im- 


312 


THE  CHRISTIAN  HEARER. 


proves  it  to  the  utmost-  That  great  ad- 
versary is  ready  to  inject  into  our  minds 
innumerable  vain  and  foolish  thoughts, 
in  order  to  keep  us  from  attending  to  the 
one  thing  needful.  He  diverts  our  mind 
from  the  word  when  preached,  or  pre- 
vents our  recollecting  it  afterwards.  Or 
perhaps  he  has  preoccupied  your  mind 
with  prejudices,  and  hardened  it  against 
the  word,  so  that  you  are  not  disposed  to 
listen  to  what  is  said,  or  compare  it  with 
the  word  of  God.  Your  eye,  or  ear,  or 
imagination  is  caught  with  some  object, 
that  "  insensibly  carries  you  out  into  a 
train  of  thought  different  from  and  oppo- 
site to  the  things  which  are  spoken,  and 
so  you  pursue  and  follow  out  in  your 
mind  schemes  and  employments  of  anoth- 
er character." 

Our  Lord  notices  that  the  hateful  de- 
sign of  Satan  is  to  prevent  our  salvation 
— lest  they  should  believe  and  be  sav- 
ed." Faith  cometh  by  heariug,  and  sal- 
vation being  inseparably  connected  with 
faith,  if  you  reject  the  word  of  God,  you 
remain  in  your  natural  unbelief  and  are 
in  danger  of  perishing  forever.  O 
dreadful  malice  of  Satan  !  O  inexpres- 
sible folly  of  man  !  he  throws  himself 
into  the  temptations  and  snares  of  his 
chief  foe,  and  willingly  casts  away  his 
only  remedy. 

But  it  may  be  useful  to  expose  more 
fully  the  devices  of  this  enemy.  If  you 
heard  attentively,  and  were  mindful  of  the 
solemn  truths  delivered  to  you  ;  if  you 
thought  of  them  duly,  and  weighed  them 
deliberately  ;  this  is  the  ordinary  course 
in  which  God  imparts  the  gift  of  faith  to 
man.  Your  doubts  would  be  removed, 
your  prejudices  dispelled,  and  your  judg- 
ment convinced.  Your  hearts  would  re- 
ceive the  impressions  of  the  good  Spirit, 
and  be  led  to  embrace  the  great  salvation 
provided  in  the  Gospel-  You  would 
learn  your  sinfulness,  and  your  danger, 
and  would  be  brought  to  rely  simply  on 
the  Lord  Christ  for  salvation,  and  so  be 
filled  with  joy  and  with  peace  in  believ- 
ing here,  and  your  precious  and  immor- 
tal soul  would  be  eternally  saved.  This 
salvation  is  a  blessing  above  all  price, 
including  pardon,  righteousness,  sancti- 
fication,  and  eternal  life.  It  is  a  transla- 
tion from  sin  to  holiness,  from  misery  to 


happiness,  from  the  sentence  of  a  justly 
merited  and  eternal  vengeance,  to  the 
free  title  and  full  hope  of  everlasting  fe- 
licity. 

Now  the  cruel  and  envious  design  of 
Satan  is  to  rob  our  souls  of  all  this  hap- 
piness. He  who  was  a  murderer  from 
the  beginning,  would  shut  up  our  souls 
in  unbelief,  that  we  may  perish  in  eter- 
nal ruin,  that  we  may  be  for  ever  tor- 
mented with  him  in  the  dread  abode  of 
eternal  woe.  Guard  then  against  his  de- 
vices. Remember,  that  the  Gospel  is  the 
last,  and  the  only  remedy  of  ruined  man. 
If  you  reject  it,  there  remains  no  more 
sacrifice  for  sin,  but  a  certain  fearful 
looking  for  of  judgment  and  fiery  indig- 
nation." Satan,  filled  as  he  is  with  ma- 
levolence, doubtless  rejofces  in  your  an- 
ticipated misery.  O  gratify  not  that  ma- 
lignant fiend  !  O  grieve  not  the  good 
Spirit !  O  be  not  accessory  to  your  own 
perdition !  Shut  not  your  own  eyes, 
close  not  your  own  ears,  to  the  way  of 
salvation,  and  Satan  cannot  prevail  against 
you.  Be  careless  no  longer.  Be  atten- 
tive to  hear.  Be  diligent  to  pray.  Med- 
itate on  what  you  hear,  and  you  shall  be 
saved  :  for  the  form  of  expression — lest 
they  should  believe,  shows  that  while 
hearing  there  is  a  hope  that  you  may  be 
saved.  Satan  would  not  be  so  active  if 
he  saw  no  danger  of  losing  his  prey. 
Cry  then  mightily  for  help,  and  though 
your  heart  be  as  the  way-side,  it  shall  be 
ploughed  up,  and  prepared  for  the  good 
seed.    You  shall  believe  and  be  saved. 

Sect.  II. —  The  Stony  Ground. 

This  description  points  out  to  us  the 
heart  of  the  temporary  hearer.  He  goes 
farther  than  the  careless  hearer,  but  still 
stops  short  of  salvation.  The  effect  of 
the  word  on  him  indeed  at  first  is  won- 
derful. The  seed  is  hardly  sown  before 
it  springs  up,  and  appears  flourishing, 
and  prosperous  ;  but  nothing  really  val- 
uable is  produced. 

The  figure  is  very  expressive ;  the 
ground  is  hard  and  stony,  covered  with 
a  slight  soil,  and  having  no  depth  of 
earth.  Such  is  the  corrupt  and  hardened 
heart  of  man  by  nature — such  is  his  nat- 
ural perverseness  and  obstinacy.  He 
has  what  Ezekiel  calls  "the  heart  of 


THE  CHRISTIAN  HEARER. 


313 


;tone.'5  or  what  St.  Paul  calls  "the  car- 
lal  mind  which  is  enmity  against  God. 
There  is  some  earth  in  which  the  seed 
J  nay  be  sown,  but  there  is  no  depth  of  it. 
1  This  seems  to  point  out  those  warm  nat- 
aral  feelings  which  form  a  temper  that 
<ve  often  see  not  unfavourable  to  the  first 
reception  of  new  and  striking  truths  and 
ioctrines.  There  is  a  warmth  of  heart 
and  feeling  which  gives  many  advanta- 
jges  for  a  ready  attention  to  the  truth, 
i but,  alas  !  there  is  no  stability.  You  see, 
i sometimes,  a  lively  imagination,  but  no 
\ judgment  to  correct  it.  There  is  often  a 
ideep  sensibility,  so  that  many  tears  flow 
at  a  moving  statement,  and  yet  there  is 
nothing  permanent.  Such  a  one  receives 
the  word.  He  does  not  carelessly  disre- 
gard and  neglect  it,  but  he  gladly  wel- 
comes it.  Indeed,  in  St.  Luke  it  is  said 
ihe  for  a  while  believes.  There  is  an  in- 
stantaneous assent  of  the  mind  to  the 
jtruth.  He  counts  not  the  cost  and  diffi- 
culty ;  but  at  once  entertains  a  favoura- 
ble opinion  of  it,  and  professes  it  before 
others  ;  and  this  immediately.  There  is 
a  certain  eagerness  and  earnestness  about 
such  a  mind  that  allows  not  of  patient 
waiting  and  reflection.  u  Forthwith  they 
spring  up."  It  is  not  the  most  speedy 
appearance  of  religion  that  is  always  the 
most  genuine.  He  does  not  compare  the 
doctrines  which  he  hears  with  the  word 
of  God,  to  take  them  upon  a  divine  tes- 
timony, or  to  "  prove  all  things,  and  to 
hold  fast  that  which  is  good;1'  but  he 
takes  his  sentiments  from  human  author- 
ity, and  is  mainly  influenced  by  the  per- 
son he  hears,  and  the  manner,  and  ad- 
dress of  the  preacher.  His  feelings  are 
soon  wrought  upon,  and  he  manifests  a 
flaming  zeal,  and  seems  far  to  outstrip  the 
humble,  meek,  and  lowly  Christian.  He 
has,  with  this,  much  joy-  He  seems 
to  enter  at  once  into  a  new  world. 
Without  previous  contrition  and  humilia- 
tion, and  without  the  Christian  graces 
which  mark  the  believer,  he  takes  up  the 
groundless  notion  that  he  is  a  child  of 
God,  and  thence  vainly  imagines  that  all 
the  promises  belong  to  him.  The  con- 
ceit men  have  of  their  own  religion,  is 
often  a  real  impediment  in  the  way  of 
salvation.  Hence  the  publicans  and  har- 
lots enter  into  the  kingdom  of  God  before 

40 


the  Pharisees.  Matt,  xxi,  31.  Indeed, 
self-deceiving  in  spiritual  things,  is  the 
ruin  of  vast  multitudes  in  every  age. 
The  doctrines  of  the  Gospel,  so  truly 
blessed,  and  a  blessing  to  the  contrite 
heart,  fill  the  temporary  hearer  with  an 
intoxicating  sort  of  joy,  without  any 
previous  deep  conviction  of  sin,  or  any 
just  idea  of  its  real  evil  and  dreadful  ma- 
lignity. He  may,  alas  !  delight  himself 
in  the  thoughts  of  the  love  of  God,  and 
never  have  any  real  share  in  that  love. 

But  lest  any  sincere  Christian  should 
be  discouraged,  it  may  be  observed,  that 
the  character  which  we  have  noticed  may 
be  distinguished  from  the  real  Christian 
in  various  ways.  The  Christian,  it  is 
true,  receives  the  word,  and  is  filled  with 
joy;  but  his  joy  is  preceded  by  a  sense 
of  his  guilt,  and  by  mourning  for  sin, 
and  repentance,  and  is  followed  by  the 
fruits  of  righteousness.  The  result,  how- 
ever, most  strongly  shows  the  difference 
between  the  two.  The  temporary  hearer 
soon  fails  and  withers.  The  seed  does 
not  continue  growing,  and  rise  to  the 
full  size,  and  bear  the  ear  and  the  fruit. 

The  ieason  is,  they  have  no  root  in 
themselves.  Among  the  first  operations 
in  nature  towards  growth,  the  seed  sown^ 
opens  its  prolific  bosom,  in  order  to  the 
procession  of  the  root.  The  root  catch- 
ing hold  of  the  surrounding  earth,  strikes 
deeper  and  deeper,  and  becomes  more 
and  more  firmly  united  to  it,  and  spreads 
far  and  wide  on  every  side,  drawing  up 
moisture  for  the  sap,  and  nourishment 
for  the  whole  plant.  But  it  is  not  so  on 
the  stony  ground  ;  the  root  cannot  shoot, 
or  spread,  and  so  the  plant  withers  and 
dies.  Such  hearers  may  be  compared 
to  a  beautiful  flower  cut  from  the  plant, 
which  when  put  in  watei  will  flourish 
for  a  few  days,  and  appear  as  gay  and 
beautiful  as  if  still  growing  in  the  gar- 
den united  to  the  original  plant]  whose 
root  was  deeply  seated  in  the  earth  ;  but 
liy-and-by  all  is  host.  So  it  is  here ; 
there  is  no  root.  There  is  no  real  piety 
within,  no  new  heart  ;  no  considering 
and  digest ing  what  is  heard  ;  there  is  no 
renewed  spirit  ;  no  subdued  will  ;  no 
rightly  enlightened  judgment,  and  there- 
fore nothing  that  can  stand  the  assault 
of  temptation. 


314 


THE  CHRISTIAN  HEARER. 


Then  comes  the  scorching  sun  of 
temptation.  A  profession  of  religion 
before  the  world,  and  an  undeviating 
course  of  uprightness  exposes  the  real 
Christian  to  persecution.  All  the  disci- 
ples of  Christ  endure  this  in  the  way  to 
heaven.  No  one  can  faithfully  profess 
the  Gospel  without  experiencing  oppo- 
sition and  difficulty.  If  there  be  real 
religion,  these  things,  through  the  power 
of  the  Spirit,  will  only  make  it  thrive 
the  more.  They  will  rapidly  bring  on 
and  advance  the  work  of  grace  ;  but  if 
there  be  no  real  piety,  all  mere  animal 
feelings  are  soon  chilled.  The  strength 
of  the  natural  man  ever  fails  in  the  spir- 
itual conflict.  It  vanishes  like  chaff  be- 
fore the  wind.  They  are  offended; 
they  cannot  bear  the  cross.  They  like 
the  joys  of  religion,  but  shrink  from  its 
self-denial  and  sacrifices.  They  want  a 
religion  without  trouble,  reproach,  and 
suffering;  and  not  finding  this,  they  fall, 
away.  They  are  determined  to  run  no 
risk,  as  they  think,  for  the  truth's  sake. 
The  excitement  of  the  passions  from  the 
novelty  of  the  subject  soon  ceases. 
Their  zeal  evaporates.  Some  new  ob- 
ject engrosses  their  attention — His  good- 
ness is  as  the  morning  cloud,  and  pass- 
eth  away  as  the  early  dew.  As  it  quick- 
ly rose,  so  it  quickly  withers.  Unex- 
pected sorrows  and  privations  occur. 
They  looked  for  applause,  and  honour, 
and  cannot  bear  reproach  and  obloquy. 
They  looked  for  ease  and  respectability, 
and  meet  with  toil  and  contempt.  Thus, 
unless  the  special  mercy  of  God  inter- 
feres, they  wholly  fall  away.  "  If  we 
sin  wilfully  after  that  we  have  received 
the  knowledge  of  the  truth,  there  re- 
maineth  no  more  sacrifice  for  sins,  but 
a  certain  fearful  looking  for  of  judgment 
and  fiery  indignation  which  shall  devour 
the  adversary." 

We  see  several  instances  of  this  fall- 
ing away  in  the  word  of  God.  Multi- 
tudes followed  our  Saviour  for  the  loaves 
and  fishes;  but  few  adhered  to  him  to 
the  end.  When  he  came  to  the  self-de- 
nying part  of  religion  they  said — "This 
is  a  hard  saying,  who  can  hear  it  !  and 
they  walked  no  more  with  him."  When 
he  preached  at  Nazareth,  while  he  spoke 
on  the  blessings  of  the  Gospel,  "  they 


wondered  at  the  gracious  words  that 
proceeded  out  of  his  mouth  j"  but  no 
sooner  did  he  begin  to  apply  the  truth 
to  them,  and  refuse  to  gratify  them  ac- 
cording to  their  own  notions,  than  they 
endeavoured  to  throw  him  headlong  from 
the  brow  of  their  hill.  These  things  are 
full  of  practical  instruction  to  us.  Let  us 
remember  that  religion  is  a  serious  con- 
cern. It  is  not  d  thing  merely  to  amuse 
us,  or  to  gratify  our  present  feelings,. 
It  is  a  business  of  life  or  death.  It  calls 
for  patient  and  persevering  application. 
"  He  that  endureth  to  the  end,  the  same 
shall  be  saved." 

Christians  are,  however,  sometimes  in 
danger  of  being  too  much  discouraged 
by  trials,  instead  of  being  excited  and 
quickened.  They  sometimes  ground- 
lessly  write  hard  things  against  them- 
selves, and  without  just  cause  infer  that 
their  religion  is  false,  unsound,  or  hypo- 
critical. But,  Christian  reader,  if  God 
has  given  you  sorrow  for  sin,  a  dread  of 
falling,  an  endeavour  to  work  out  your 
salvation  with  fear  and  trembling,  real 
dependence  on  divine  grace,  and  a  true 
desire  to  be  holy — all  these  things  dis- 
tinguish you  from  the  temporary  hearer, 
and  should  show  you  that  "  he  who  has 
begun  a  good  work  in  you,  will  perform 
it  to  the  day  of  Christ.  Only  let  your 
fears  lead  you  to  much  prayer,  and  you 
shall  obtain  such  abundant  grace  as  will 
in  time  remove  every  doubt.* 

Sect.  III. —  The  Thorny  Ground. 

Our  Lord  now  portrays  by  another 
similitude  the  heart  of  the  worldly  hear- 
er. There  is  an  advance  beyond  the 
other  cases.  The  seed  is  not  devoured 
as  soon  as  scattered,  as  by  the  way  side, 
nor  does  it  wither  away  as  soon  as  it 
springs  up,  as  in  the  stony  ground  ;  but 
it  continues  to  grow  for  a  time,  and  yet 
ultimately,  like  the  two  former,  it  brings 
no  fruit  to  perfection. 


*  Qucsnel  has  the  following"  prayer  in  his  re- 
marks on  this  part  of  the  parable  :  "  Seigneur, 
Mon  ame  est  devant  vous  comme  unc  tcrre  sans 
cau :  que  la  pluie  de  votre  grace  tombe  sur  elle, 
ct  y  fassc  naitre  cette  source  de  larmes  de  la 
vraie  penitence.  (Luke  viii,  6.)  Ah  Seigneur  ! 
que  ce  ne  soit  pas  pour  un  terns  que  je  vous 
ccoute,  que  je  goute  votre  parole,  que  je  eois  a 
vous,  mais  pour  toujours,  pour  l'cternite ' 
(Matt.) 


THE  CHRISTIAN  HEARER. 


316 


It  is  true,  that  the  hearers  thus  com- 
oaredj  hear  the  word  and  receive  it.  It 
s  not  heard  without  effect ;  there  is  a 
visible  result,  an  outward  profession  of 
•  eligion,  and  probabiy  a  considerable 
knowledge  of  it.  Such  may  be  consid- 
ered by  the  world  as  steady,  and  sober, 
I'ind  judicious  Christians,  free  from  all 
enthusiasm,  who  have  attained  the  happy 
irt  of  joining  the  world  and  religion  to- 
gether. Many  external  good  actions 
may  be  done  by  such  hearers ;  they  bear 
the  appearance  of  fruit,  but  as  it  is  as 
serted  in  St.  Luke,  bring  no  fruit  to  per 
'faction ;  there  is  not  the  right  motive, 
mor  the  right  temper  and  disposition. 
Such  a  hearer  fails  in  that  which  God 
mainly  regards — the  state  of  the  heart, 
and  the  inward  graces  of  the  real  Chris 
tian.  He  goes  forth,  striving  to  pro- 
ceed in  a  course  of  joining  religion  and 
the  world  together,  hoping  to  get  riches, 
honours,  and  the  pleasures  of  this  life, 
and  yet  not  to  lose  heaven.  Our  Lord 
mentions  in  this  case  three  things  as  hin- 
dering the  success  of  the  word.  Let  us 
notice  them  more  particlarly. 

1 .  The  cares  of  the  world.  It  is  neces- 
sary to  think  of,  labour  for  our  subsist- 
ence, in  that  station  of  life  in  which  God 
has  placed  us,  and  to  make  a  limited  pro- 
vision for  our  families.  This,  so  far  from 
being  sinful,  is  a  Christian  duty,  which 
we  could  not  neglect  without  sin.  We 
are  not  to  be  slothful  in  business.  But 
observe  the  expression,  the  cares  of  this 
world — all  undue  anxiety  and  solicitude 
about  worldly  good,  whether  in  rich  or 
poor,  will  eat  out  the  life  of  religion. 
When  the  things  of  this  world  occupy 
our  constant  thoughts,  and  our  whole 
mind  is  engaged  about  them,  we  cannot 
profit  by  beating  the  word.  A  poor  man 
is  in  danger  of  this,  who,  knowing  not 
from  day  to  day  how  his  family  shall  be 
provided  for,  forgets  what  our  Saviour 
has  said — "Take  no  thought  for  your 
life,  what  ye  shall  eat,  or  what  ye  shall 
drink,  nor  yet  for  your  body,  what  ye 
shall  put  on."  A  man  in  business  is  in 
danger  of  falling  into  the  cares  of  this 
world,  especially  when  he  undertakes 
more  than  he  ran  get  through,  and  so 
his  mind  is  perpetually  distracted  by  the 
multitude  of  earthly  cares.    Nay,  in  the 


commonest  affairs  of  life,  we  may  be  led 
away  by  these  cares.  Martha  was  cum- 
bered with  much  serving,  even  when 
Christ  himself  was  the  visitor  and  the 
preacher,  and  met  with  that  reproof — 
Martha,  Martha,  thou  art  troubled  about 
many  things,  but  one  thing  is  needful, 
and  Mary  hath  chosen  that  good  part 
which  shall  not  be  taken  from  her." 

2.  The  decei tf ulness  of  riches  also 
hinders  the  success  of  the  word.  Rich- 
es, it  is  true,  have  their  value,  and  are 
among  the  gifts  and  talents  which  God 
bestows,  and  when  rightly  used,  are 
profitable  to  the  possessor  and  others. 
But  here  is  their  deceilfulness.  We 
over-rate  their  value,  and  we  rest  in 
them  as  capable  of  procuring  happiness. 
We  fancy  them  good  in  themselves.  We 
imagine  that  we  can  obtain  them  by  our 
own  skill  and  prudence.  We  use  them 
as  though  they  were  our  own.  When 
the  mind  is  engaged  in  the  pursuit  of 
heaping  up  riches,  it  is  in  peculiar  dan- 
ger of  self-deception.  Diligently  seek- 
ing worldly  property  is  a  sober,  respect- 
able, and  approved  sort  of  thing,  and 
may  in  a  certain  way  be  pursued  with- 
out a  man's  losing  his  religious  character 
in  the  Church.  It  does  not,  like  the  sins 
of  the  flesh,  openly  condemn  a  man  to, 
others.  But  t lie  word  of  God  speaks 
decisively  ;  "  If  any  man  love  the  world, 

the  love  of  the  Father  is  not  in  him  

they  that  will  be  rich,  fall  into  tempta- 
tion and  a  snare,  and  into  many  foolish 
and  hurtful  lusts  which  drown  men  in 
destruction  and  perdition."  Christian 
readei,  watch  against  this  subtle  snare  of 
the  tempter.  There  is  something  infi- 
nitely better,  worthy  of  our  whole  de- 
sire and  eager  pursuit,  even  durable 
riches  and  righteousness,  the  favour  of 
God,  and  the  inheritance  incorruptible, 
undefiledj  and  that  fadeth  not  away. 
.'3.  The  lust  of  other  iking*  entering 

in,  is  the  last  hindrance  which  our  Lord 
mentions.  He  does  not  on  the  one  hand 
design  to  forbid  the  grateful  enjoy  incut 
of  the  blessings  which  he  has  bestowed, 
hut  the  irregular  and  inordinate  desire 
and  abuse  of  them  ;  nor  does  he,  on  the 
other  hand,  merely  guard  us  against 
pleasures  absolutely  sinful  in  themselves, 
as  gluttony,  drunkenness,  and  the  like, 


THE  CHRISTIAN  HEARER. 


316 

which  are  totally  at  variance  with  any 
reception  of  the  sacred  word ;  but  he  es- 
pecially guards  against  those  pleasures 
that  are  in  themselves  innocent,  but  which 
become  sinful  when  we  make  them  the 
chief  object  of  our  anxiety  and  pursuit. 
Thus  ease,  comfort,  and  pleasure,  are  the 
great  desire  of  many  ;  and  to  obtain  these, 
all  other  things  are  sacrificed.  The  term, 
entering  in,  describes  the  way  in  which 
the  temptation  comes ;  not  by  breaking 
through,  nor  by  assailing  and  forcing  the 
way;  but  by  insinuating,  and  familiar, 
and  unsuspected  means,  gaining  access 
to,  and  possession  of  the  heart.  Such 
persons  are  lovers  of  pleasure,  more  than 
lovers  of  God.  They  cannot  bear  those 
self-denying  duties  which  interfere  with, 
or  thwart  their  spirit  of  self-indulgence 
and  self-gratification.  O  reader,  a  single, 
momentary  sinful  pleasure  may  cost  your 
soul  more  than  you  can  regain  all  your 
life.  The  expression,  the  lust  of  other 
things,  apart  from  the  desire  of  the  sin- 
cere milk  of  the  word,  shows  how  the 
minds  of  men  are  led  astray.  They  see 
some  worldly  object,  they  fancy  that  there 
is  a  real  and  superior  good  in  it,  a  desire 
after  it  is  indulged,  it  enters  their  mind, 
it  fills  their  hearts,  and  so  the  word  is 
choked.  Dr.  Owen  says,  "Men  feed  their 
lusts  high  until  they  loath  the  word. 
Quails  often  make  a  lean  soul.  A  pros- 
perous outward  state  has  ruined  many  a 
conviction  from  the  word  ;  yes,  and  wea- 
kened faith  and  obedience  in  many  of  the 
saints  themselves.  Love  of  the  world 
made  Demas  a  leaking  vessel.  Many 
might  have  been  rich  in  grace,  had  they 
not  made  it  their  end  and  business  to  be 
rich  in  this  world." 

These  three  hindrances  prevent  our 
profiting  by  the  word,  as  they  deprive  us 
of  all  our  leisure,  leaving  no  time  for 
spiritual  things,  even  as  thorns  leave  no 
room  for  the  wheat.  They  are  perpetu- 
ally in  our  thoughts.  They  mingle  with 
our  private  and  our  public  devotions,  and 
how  can  the  word  grow  1  They  fill  our 
religious  hours  with  distractions  that  pre- 
vent all  comfort,  and  tempt  us  to  abridge 
and  cease  from  all  religious  duties. 
Christians,  if  you  will  have  the  world,  it 
must  be  at  the  expense  of  your  immortal 
*ouls !  Though  the  form  of  religion  may 


not  be  laid  aside,  that  very  form  will  only 
tend  to  harden  and  deceive  your  heart. 
Watch  against  such  enemies  with  more 
vigilance  than  you  guard  your  house 
against  expected  thieves. 

The  whole  of  this  hindrance  is  well 
pourtrayed  by  Dr.  Stennett,  in  his  ac- 
count of  this  parable.  He  says,  "  Wealth 
becoming  a  man's  object,  and  its  deceit- 
ful charms  getting  hold  on  his  heart,  the 
prize  will  continually  be  in  his  eye,  and 
the  means  of  acquring  it  engross  all  his 
thoughts.  His  speculations,  reasonings, 
deliberations,  and  efToits,  will  all  be  di- 
rected to  this  point.  Now  he  is  laying 
his  plan,  adjusting  each  circumstance, 
considering  their  various  and  united  ef- 
fect, and  provided  for  all  contingencies 
that  may  arise  and  thwart  his  views ;  and 
then  you  see  him  carrying  his  plans  into 
execution  with  unremitting  ardour,  setting 
each  engine  at  work,  and  looking  forward 
with  eager  expectation  to  the  event.  If 
he  succeed,  his  passion  for  wealth  collects 
fresh  strength,  and  without  allowing  him 
to  pause  a  while  to  enjoy  the  fruit  of  his 
labour,  pushes  him  on  to  some  further 
exertion.  If  he  fail,  the  failure  stimulates 
him  to  some  bolder  enterprise.  And  thus 
he  is  employed  from  day  to  day,  his 
thoughts  incessantly  wandering  from  one 
object  of  sense  to  another,  his  invention 
perpetually  on  the  rack,  and  his  passions 
like  the  raging  sea,  in  a  continual  agita- 
tion." 

"Now  amid  this  tumult  of  the  mind, 
how  can  a  man  think  soberly  of  the  great 
truths  and  duties  of  religion,  of  the  state 
of  his  soul,  and  the  concern  of  another 
world !  If  we  could  suppose  him  in  the 
least  degree  well  affected  to  religion, 
(which  indeed  is  scarce  imaginable)  it 
were  yet  almost  impossible  for  him  to 
pay  proper  attention  to  it.  Perhaps  the 
form  is  not  wholly  laid  aside ;  but  what 
is  it  more  than  the  form  ?  He  draws 
nigh  to  God  with  his  mouth,  and  honours 
him  \oith  his  lips,  but  his  heart  is  far 
from  him.  Mai.  xv,  8.  When  on  his 
knees  he  is  still  in  the  world.  When 
he  is  worshipping  God  in  his  family,  he 
is  still  pursuing  his  gain  ;  his  closet  is 
his  counting  house,  and  his  church  an 
exchange." 

The  affecting  result  of  these  hindran- 


THE  CHRISTIAN  HEARER. 


317 


ces  is,  that  the  word  is  choked.  Such  a 
person,  though  he  goes  much  farther  in 
outward  religion  than  the  temporary  or 
worldly  hearer,  does  as  really  ruin  his 
soul  and  as  assuredly  perish  as  if  he  ne- 
glected it  altogether.  How  affecting ! 
how  deeply  miserable !  to  come  near 
heaven,  and  after  all  to  fall  short — to  do 
much,  and  yet  just  too  little — to  have 
some  of  the  pains  and  sacrifices  here,  and 
none  of  the  real  eternal  reward.  Mr.  Scott 
remarks,  that  "such  professed  Christians 
often  draw  their  hopes  of  heaven  from| 
the  Gospel,  but  their  present  comfort  is 
derived  from  the  world.  The  kingdom' 
of  God  and  his  righteousness  are  placed 
last;  and  the  getting,  keeping,  and  spend-! 
ing  of  deceitful  riches,  or  anxiety  about 
secular  affairs,  rob  them  of  their  time,| 
and  at  Jast  of  their  souls  ;  for  unless  the 
Gospel  render  us  fruitful,  it  will  never 
bring  us  to  glory." 

O  let  us  not  have  more  to  do  with  the 
world  than  duty  clearly  requires.  "  Who- 
soever will  be  a  friend  of  the  world  is  the 
enemy  of  God."  Heaven,  with  all  its 
pure  and  holy  joys,  is  the  Christian's  ob- 
ject of  desire,  the  prize  of  his  high  call- 
ing, and  should  be  the  main  puisuit  of 
every  human  being.  Entangle  not  your- 
selves with  the  affairs  of  this  world.  In 
large  cities,  in  a  commercial  country,  and 
in  a  period  of  much  prosperity,  the  dan- 
gers of  the  cares  of  this  world  is  but  lit- 
tle regarded,  and  it  leads  to  a  fatal  issue 
with  multitudes.  Do  not  attempt  to  gain, 
as  many  do,  a  little  more  of  the  world, 
at  the  peril  of  your  immortal  soul.  Root 
out  those  thorns  and  briars  that  would 
choke  the  word.  Receive  the  good  seed 
in  a  prepared  heart.  The  Saviour's  cross 
viewed  by  faith,  as  your  foundation  of 
every  hope,  will  show  you  the  evil  and 
danger  of  all  sin  and  will  enable  you  to 
overcome  the  world.  Nothing  else  will 
do  this.  1  John  v,  5.  The  grace  of  the 
Holy  Spirit  will  bring  his  death  home  to 
your  heart,  and  so  enable  you  willi  Mo- 
ses to  choose  "rather  to  suffer  affliction 
with  the  people  of  God,  than  to  enjoy  the 
pleasures  of  sii*  for  a  season." 

Sect.  IX.— The  Good  Ground. 

Under  this  comparison  our  Lord  de- 
scribes the  heart  of  the  sincere  hearer. 


It  is  important  in  considering  this  char- 
acter to  observe,  first,  that  as  the  ground, 
before  it  is  good  and  fit  for  the  sower, 
must  be  ploughed,  and  prepared  for  the 
seed ;  so  it  is  with  regard  to  the  heart  of 
man.  Each  heart  is  by  nature  very 
bad :  "deceitful  above  all  things,  and 
desperately  wicked,"  or  diseased.  This 
is  the  description,  not  of  any  particularly 
wicked  individuals,  but  of  the  heart  in 
general,  and  therefore  of  the  heart  of  ev- 
ery man.  "Out  of  the  heart  proceed  evil 
thoughts,  murders,  adulteries,  fornica- 
tions, thefts,  false  witness,  blasphemies." 
This  is  the  state  of  the  ground,  naturally, 
every  where.  There  is  none  good,  no, 
not  one.  Let  us  submit  to  the  plain  word 
of  God  ;  and  remember  that  this  descrip- 
tion is  confirmed  by  the  experience  of 
most  \\o\y  men.  There  is  need  then  of 
an  entire  change.  The  ground  of  the 
heart  is  made  good  only  by  the  work  of 
the  Holy  Spirit,  regenerating  a  man,  con- 
vincing him  of  sin,  and  producing  in  him 
true  faith  and  repentance.  God  has 
promised  this  to  those  who  ask  it — "A 
new  heart  will  I  give  you,  and  a  new 
spirit  will  I  put  within  you." 

The  first  great  change  in  the  soul,  this 
renewal  in  the  Spirit  of  our  mind.  (Eph. 
iv,  23.)  is  indeed  effected  through  the 
word  of  truth.  James  i,  18.  Many  a 
one  coming  to  the  house  of  God,  or  hear- 
ing the  word  in  other  ways,  with  a  heart 
very  unprepared,  has  by  his  mercy  been 
awakened,  quickened,  and  regenerated  by 
the  power  of  the  Holy  Ghost  in  and 
through  the  word  thus  heard.  And  many 
who  have  been  among  the  way-side, 
stony,  or  thorny-ground  hearers,  finally 
are  made  like  the  good  ground,  through 
that  word  which  they  long  neglected. 

But  besides  this  regenerating  efficacy 
of  the  word  by  the  Divine  Spirit,  there 
is  a  sanctifying  and  fructifying  power. 
The  good  ground  is  the  converted  heart, 
through  the  fresh  supplies  of  the  Spirit, 
rightly  receiving  and  profiting  by  the 
word.  It  is  called  honest  and  good,  not 
only  to  distinguish  it  from  the  uncoin •cri- 
ed heart,  but  as  these  terms  well  describe 
the  simplicity  and  sincerity,  the  love  and 
humility  with  which  such  a  one  receives 
truth  coming  from  God  himself.  W  here 
the  heart  is  good  and  honest,  theie  will 


318 


THE  CHRISTIAN  HEARER. 


be  no  vain  cavils  and  objections  against 
the  truth.  Inattention,  and  careless  and 
worldly  thoughts,  will  be  lesisted  and 
overcome  ;  the  word  is  received,  and  has 
a  corresponding  influence. 

Such  are  described  as  understanding 
the  word.  They  see  its  excellence,  they 
feel  its  value,  they  comprehend  its  truth, 
and  discover  its  glory.  They  know  it  in 
its  practical  use.  Their  understanding  of 
it  is  experimental  and  influential.  They 
also  keep  the  word.  They  retain  it  in 
their  memory,  they  think  upon  it,  revolve 
its  truth  over  and  over  in  their  minds, 
and  long  to  embrace  it  so  fully  with  their 
affections,  that  it  m&y  influence  their 
whole  lives.  They  unite  with  David  in 
his  prayer,  "O  that  my  ways  were  di- 
rected to  keep  thy  statutes." 

They  bring  forth  fruit.  This  is  that 
which  most  especially  distinguishes  them 
from  others,  and  proves  the  reality  of 
their  religion.  Real  fruit  comes  not  from 
man's  power.  The  language  of  the  Sa- 
viour to  his  Church  is,  from  me  is  thy 
fruit  found.  The  outward  appearance  of 
it  may  be  in  others,  but  the  genuine  fruit 
of  the  Spirit  is  only  produced  by  the 
power  of  that  Spirit  in  the  hearts  of  the 
children  of  God.  What  this  fruit  is,  the 
inspired  writer  fully  declares,  (Gal.  v, 
22.)  "  The  fruit  of  the  Spirit  is  love, 
joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance." 
The  fruit  is  of  the  same  nature  with  the 
seed  that  is  sown.  As  the  Gospel  is  all 
grace,  and  love,  and  kindness,  so  it  pro- 
duces those  tempers  and  dispositions 
where  it  is  received.  As  it  discovers  to 
us  the  glories  of  Jehovah,  so  it  produces 
reverence,  humility,  and  contrition  before 
him.  As  it  shows  the  Son  of  God  cruci- 
fied for  sin,  so  it  produces  every  sort  of 
good  fruit,  hatred  of  sin,  fear  of  offending; 
faith  in  Christ,  love  to  God,  and  love  to 
man.  Wherever  the  Gospel  of  the  grace 
of  God  is  truly  received,  it  teaches  a  man 
u  to  deny  ungodliness  and  worldly  lusts, 
and  to  live  soberly,  righteously,  and  god- 
ly in  this  present  world."  Not  that  any 
individual  Christian  is  perfect — alas!  as 
many  a  promising  ear  is  blighted,  so  often 
in  the  very  graces  for  which  he  is  emi- 
nent, at  times  he  fails  most,  as  we  see  in 


Moses  and  Job.  But  in  every  case  fruit 
is  produced  to  God's  glory. 

This  fruit  is  brought  forth  with  great 
variety — some  thirty,  some  sixty,  and 
some  an  hundredfold.  It  is  manifest 
that  there  are  very  different  degrees  of 
fruitfulnessamongreal  Christians,  accord- 
ing to  the  grace  bestowed  upon  them. 
Look,  for  instance,  at  Abraham,  the  fath- 
ei  of  the  faithful,  simply  and  entirely  de- 
voted God  ;  and  Lot.  only  just  escaping 
from  Sodom.  Look  at  Paul,  abounding 
in  every  good  word,  and  then  at  Mark, 
shrinking  from  and  declining  danger, 
though  at  a  distance.  There  are  differ- 
ent degrees  of  talent,  opportunity,  and 
ability  given  to  man.  The  fruitful  Chris- 
tian to  whom  affluence  is  granted,  will 
bountifully  spread  around  the  blessings 
which  God  has  bestowed  on  him.  He 
will  provide  for  a  fatherless  family,  will 
sustain  a  sinking  household,  will  assist 
or  maintain  an  impoverished  minister, 
will  support  a  pious  youth  at  school  or 
college,  will  largely  distribute  useful  pub- 
lications, materially  aid  religious  institu- 
tions, and  be  the  foremost  in  every  plan 
devised  for  the  real  benefit  of  mankind. 
The  fruitful  Christian  in  poverty,  how- 
ever, shows  the  same  mind  by  patience, 
industry,  integrity,  and  personal  kind- 
ness to  all  around,  ever  being  ready  to 
afford  such  help  to  others,  as  his  own 
many  wants,  will  allow.  But  there  are 
different  degrees  of  personal  religion.  If 
we  are  careless  of  prayer,  and  negligent 
of  the  Scriptures,  and  other  means,  we 
do  not  obtain  that  large  gift  of  the  Holy 
Ghost  which  is  the  only  efficient  and  en- 
ergetic principle  of  this  fruitfulness.  As 
the  Holy  Spirit  works  within  us,  so  shall 
we  be  fruitful  in  every  good  word  and 
work.  Let  us  then  seek  that  Spirit  dili- 
gently, so  shall  ihe  seed  grow,  and  the 
blade  spring  up,  and  the  stalk  be  richly 
laden  with  the  precious  fruit,  not  merely 
having  a  scanty  ear,  here  and  there,  but 
bringing  forth  plenteously.  Thus  let 
every  part  of  our  life  be  "  filled  with  fruits 
of  righteousness  which  are  by  Jesus  Christ 
to  the  praise  and  glory  of.God. 

This  fruit  is  said  to  be  brought  forth 
with  patience,  that  is,  with  constancy  and 
perseverance  day  by  day.     There  may 


THE  CHRISTIAN  HEARER. 


319 


be  a  show  of  fruit  in  others  for  a  season  : 
the  Christian  only,  endures  and  perse- 
veres. With  him  there  is  first  the  blade, 
then  the  ear,  and  after  that,  the  full  corn 
in  the  ear.  The  progress  of  his  religion 
is  thus  evident.  There  is  not  the  full 
ripe  fruit,  as  soon  as  the  shoot  appears. 
No;  there  is  a  gradual  growth  of  the 
plant.  Many  a  storm  must  beat  around 
it,  many  a  shower  descend  over  it,  many 
a  beam  of  the  sun  shine  upon  it,  before  it 
is  ripened,  and  brought  to  full  maturity. 
Those  beginning  the  Christian  life,  may 
be  encouraged  by  this  to  persevere,  amid 
every  difficulty.  Perhaps  some  of  my 
readers  may  be  disheartened  by  their 
unfruitfulness,  and  ready  to  give  up  every 
hope  ;  but  only  persevere  ;  you  may  at 
times  seem  retrogading  like  little  children 
in  their  learning,  who  for  weeks  even, 
may  appear  to  be  going  back  ;  but  still 
persevere,  pray  more,  read  the  Bible,  walk 
in  the  spirit  more,  and  all  shall  yet  be 
well.  Storms  and  tempests  may  beat 
around  yon,  but  they  shall  only  strength- 
en the  roots  of  the  divine  life,  and  the 
warm  beams  of  the  sun  shall  not  wither, 
but  ripen  the  fruit. 

We  need  not  dwell  on  this  fruitfulness 
as  comforting  the  believer  with  a  satis- 
factory evidence  of  his  own  salvation, 
preparing  his  soul  for  heaven,  benefiting 
his  fellow-creatures,  and  glorifying  Him 
who  gave  his  Son  to  die  for  us.  It  is 
manifest  that  this  is  the  only  truly  happy 
character  of  the  four  descriptions  noticed 
by  our  Lord. 

But  if  neither  the  way-side,  the  stony, 
or  the  thorny-ground  hearer  obtain  a  real 
blessing,  what  is  the  state  of  those  who 
wholly  disregard  this  great  salvation? 
An  emphatic  and  double  condemnation 
rests  upon  them — "This  is  the  condem- 
nation, that  light  is  come  into  the  world, 
and  men  love  darkness  rather  than  light, 
because  their  deeds  are  evil." 

May  the  whole  subject  lead  us  to  watch 
over  our  hearts  in  hearing  !  If  the  author 
may  judge  of  others  by  himself,  there  is 
a  deal  of  the  way  side,  stony,  and  thorny 
ground  remaining,  even  in  those  who 
have  in  some  degree  obtained  a  better 
state.  The  ground  which  has  hitherto 
been  waste,  wants  culture;  and  that  which 
has  been  cultivated,  wants  more  cultiva- 


tion :  or,  to  speak  without  a  figure  we 
all  need  more  of  the  Divine  Spirit ;  more 
faith,  humility,  brokenness  of  heart,  con- 
trition, seriousness,  and  earnestness  in 
hearing. 


CHAPTER  XII. 

The  Promised  Universal  Diffusion  of 
Divine  Knowledge. 

It  is  cheering,  amid  that  wide-spread 
spiritual  darkness  which  still  covers  so 
large  a  part  of  the  earth,  to  recur  to  the 
promises  of  God's  holy  word,  and  look 
forward  to  that  bright  and  happy  period 
which  has  so  long  engaged  the  hopes  and 
entered  into  the  prayers  of  the  whole 
church.  It  is  a  subject  too  nearly  con- 
nected with  this  work,  and  too  pregnant 
with  hope  and  happiness,  to  be  omitted. 

Regarding  the  efforts  of  Christians  of 
every  denomination,  and  the  success 
which  God  has  given  to  every  prudent 
exertion  in  every  part  of  the  world,  the 
author  observed  some  years  since  that  it 
seemed  as  if  the  long,  dark,  and  dreary 
night  of  Paganism  was  passing  away.^ 
The  more  he  has  seen  of  the  state  of  the 
world,  the  more  he  entertains  the  delight- 
ful hope.  We  may  discern  the  general, 
the  softening,  the  evident  appearance  of 
the  dawn  clearing  away  shades  and  dark- 
ness. We  may  behold  manifest  tokens 
that  the  Sun  of  Righteousness  is  arising 
with  healing  in  his  wings  on  a  benighted 
world.  The  first  streaks  of  his  approach 
already  paint  with  lively  hues  the  distant 
horizon  ;  the  morning  is  spread  on  the 
mountains;  a  cheering  and  comforting 
tinge  glows  on  the  Eastern  sky;  the 
Western  catches  and  reflects  again  the 
brilliant  rays ;  the  edges  of  the  clouds 
"row  brighter,  and  become  gilt  with  res- 
plendent lustuie  ;  and,  while  the  shades 
of  Pagan  darkness  recede,  the  people  that 
walked  in  that  darkness  shall,  in  every 
part,  see  the  Light  of  Life,  and  rejoice  in 
his  glory.  Would  any  stop  his  progress? 
Men  may  sooner  hinder  the  advance  of 
the  splendid  luminary  of  the  heavens, 
than  retard  the  march  of  that  infinitely 
more  glorious  and  more  beautiful  Lumi- 


320 


THE  CHRISTIAN  HEARER. 


nary  which  is  the  light  to  lighten  the 
Gentiles,  and  shall  yet  be  the  glory  of 
his  people  Israel. 

Nor  is  confidence  here,  either  enthu- 
siasm or  presumption.  It  is  but  sober, 
and  reasonable  expectation  of  the  fulfill- 
ment of  prayers,  which  every  Christian 
from  the  time  of  Christ  has  daily  made  ; 
it  is  only  unfeigned  faith  in  divine  prom- 
ises perfectly  clear  and  explicit.  "  The 
earth  shall  be  full  of  the  knowledge  of 
the  Lord,  as  the  waters  cover  the  sea." 
Isa.  xi,  9.  "  They  shall  not  teach  every 
man  his  neighbour,  and  every  man  his 
brother,  saying,  Know  the  Lord :  for  all 
shall  know  me  from  the  least  to  the 
greatest."  Heb.  viii,  11.  While  the 
Church  prays,  "  Hallowed  be  thy  name, 
thy  kingdom  come,  thy  will  be  done  on 
earth  as  it  is  in  heaven,"  God  promises, 
as  the  happy  result  of  all  his  dispensa- 
tions, "the  kingdom,  and  the  dominion, 
and  the  greatness  of  the  kingdom  under 
the  whole  heaven,  shall  be  given  to  the 
people  of  the  saints  of  the  Most  High, 
whose  kingdom  is  an  everlasting  king- 
dom, and  all  dominions  shall  serve  and 
obey  him.  Hitherto  is  the  end  of  the 
matter."  Dan.  vii,  27,  28.  Similar  prom- 
ises to  a  great  extent  might  easily  be 
added. 

It  will  be  evident,  from  these  and  other 
passages,  that  the  conversion  of  the 
world  is  closely  connected  with  the  dif- 
fusion of  divine  knowledge. 

It  may  be  asked,  What  is  the  precise 
blessing  that  we  expect?  and  this  may 
be  the  more  reasonably  asked,  as  there 
certainly  have  been  many  carnal  and 
earthly  expectations  of  a  temporal  king- 
dom and  glory,  which  the  word  of  God 
does  not  sanction.  There  are  necessarily 
considerable  difficulties  in  givingany  opin- 
ions on  unfulfilled  prophecy  ;  the  only 
guide  is  the  written  word,  and  it  has  not 
pleased  God  to  gratify  curiosity  in  a  varie- 
ty of  particulars.  Yet  enough  is  stated  to 
cheer  and  gladden  every  Christian,  and 
to  animate  him  to  the  most  strenuous  ef- 
forts. Hut  let  us  confine  our  views  to 
that  specific  point,  which  is  more  directly 
connected  with  this  Treatise,  the  diffusion 
of  divine  knowledge. 

The  knowledge  of  the  Lord  shall  be 
general  ;  it  shall  cover  the  earth,  as  the 


waters  cover  the  sea.  As  the  sea  spreads 
universally  over  the  bed  or  channel 
which  it  covers,  so  broad  and  so  exten- 
sive shall  this  knowledge  be  over  the 
earth.  Jeremiah  expresses  it  thus :  "  They 
shall  all  know  me,  from  the  least  of  them 
to  the  greatest."  However  this  may 
have  been  partially  accomplished,  its  ex- 
tended fulfillment  is  yet  to  take  place. 
Such  promises  may  not  intend  universal 
conversion,  but  manifestly  point  out  a 
general  diffusion  of  divine  knowledge  in 
every  land,  and  among  all  classes.  Mon- 
archs,  rulers,  and  princes,  shall  be  en- 
lightened by  divine  truth,  and  rule  ac- 
cording to  the  principles  of  the  Divine 
Word.  All  in  authority,  noblemen,  sen- 
ators, judges,  magistrates,  ministers,  and 
parents,  shall  be  taught  of  the  Lord.  All 
in  subjection,  labourers,  mechanics,  ser- 
vants, and  children,  shall  not  be  rude, 
and  ignorant,  and  openly  wicked,  but  ed- 
ucated in  the  fear  of  God,  and  instructed 
and  informed  by  scriptural  knowledge. 

The  knowledge  of  truth  shall  be  deep 
as  well  as  general.  The  figurative  prom- 
ise, The  earth  shall  be  full,  &c.  "  as  the 
waters  cover  the  sea,"  implies  not  only 
universally  diffused,  but  copious,  abundant 
and  abiding  knowledge.  There  will  prob- 
ably be  a  growing  depth  in  this  divine 
knowledge,  like  the  symbolical  waters, 
which  issued  from  the  sanctuary,  which  af- 
ter one  thousand  cubits  reached  to  the  an- 
cles, and  after  another  to  the  knees,  and 
then  to  the  loins,  and  then  the  waters 
were  risen,  waters  to  swim  in,  a  river 
that  could  not  be  passed  over.  Ezek. 
xlvii,  1 — 5. 

Religious  knowledge  has  from  the  be- 
ginning, though  with  many  drawbacks 
in  different  periods  of  the  Church,  still 
on  the  whole  been  advancing.  The 
knowledge  which  Adam  had  of  the  great 
truths  of  revelation,  and  the  divine  glory 
thereby  developed,  was  doubtless  less 
than  of  Moses  ;  of  Moses  than  of  David  ; 
of  David  than  of  spiritual  Jews  with  all 
the  prophets  complete ;  and  of  the 
Prophets  of  the  Old  Testament,  than  of 
the  Apostles  of  the  New  Testament. 
Hence  while  our  Lord  magnifies  John 
the  Baptist  above  all  former  prophets,  he 
still  says,  "  He  that  is  least  in  the  king- 
dom of  heaven  is  greater  than  he  :"  Matt. 


THE  CHRISTIAN  HEARER. 


321 


xi,  11.  he  has  more  religious  knowledge, 
and  greater  spiritual  advantages.  He 
also  tells  his  disciples — "  Blessed  are  the 
eyes  that  see  the  things  that  ye  see  ;  for 
I  tell  you  that  many  prophets  and  kings 
have  desired  to  see  those  things  which 
ye  see,  and  have  not  seen  them,  and  to 
hear  those  things  which  ye  hear,  and 
have  not  heard  them."    Luke  x,  23,  24. 

But  in  the  latter-day  glory  of  the 
Church,  this  light,  and  these  advantages, 
shall  greatly  exceed  any  thing  yet  enjoy- 
ed. It  is  predicted  that  "  the  covering 
cast  over  all  people,  and  the  veil  that  is 
spread  over  all  nations,"  shall  be  destroy- 
ed. Isa.  xxv,  7.  "The  light  of  the  moon 
shall  be  as  the  light  of  the  sun,  and  the 
light  of  the  sun  shall  be  seven-fold,  as 
i  the  light  of  seven  days."  Isa.  xxx,  26. 
After  describing  the  joy  spread  by  the 
messengers  of  salvation  preaching  good 
tidings,  it  is  said — "  they  shall  see  eye 
to  eye,  when  the  Lord  shall  bring  again 
Zion."  Isa.  lii,  8. 

The  diffusion  of  this  knowledge  shall 
alleviate  every  evil.  Much  has  already 
been  said  on  this.  (See  chap,  ii.)  Let 
it  be  remembered,  that  all  evil  of  every 
kind,  we  as  sinners  justly  deserve;  but 
all  alleviation,  and  each  removal  of  evil 
we  do  not  deserve.  Persons  have  some 
times  wondered,  why  an  Almighty  Father, 
full  of  wisdom  and  love,  should  create 
a  wasp  that  stings,  a  serpent  that  poisons, 
and  a  tiger  that  devours.  The  wonder 
rather  is,  that  every  creature  of  God 
should  not  be  armed  with  weapons,  to 
annoy  sinful  beings  like  men,  and  that 
any  creature  should  be  permitted  to  serve 
him,  or  be  a  comfort  and  benefit  to  him. 
"When  we  have  rebelled  against  our  Crea- 
tor, every  evil  is  merited,  and  all  good  is 
utterly  unmerited.  We  deserve  pain, 
and  sickness,  and  suffering  ;  we  do  not 
deserve  the  skilful  physician,  the  healing 
medicine,  watchful  attendants,  and  affec- 
tionate relatives  ;  all  this  is  from  the  free 
and  gratuitous  mercy  of  our  Benifieent 
Father. 

O  how  wonderful  will  be  the  triumph 
of  this  mercy  and  forbearance  over  man's 
apostacy  and  rebellion,  when  creatures, 
and  circumstances,  and  dispensations, 
now  armed  and  in  array  against  us,  shall 
have  their  very  natmc  and   direct  ion 

41 


changed,  and  be  made  harmless  and  in- 
nocent, objects  of  delight,  and  means  of 
benefit  and  happiness  !  Nor  is  this  mere 
theory  and  imagination.  Isaiah,  in  all 
the  glow  of  eastern  imagery,  but  with  all 
truth  of  divine  revelation,  exhibits  this 
as  the  consequence  of  the  universal  dif- 
fusion of  divine  knowledge — "The  wolf 
also  shall  dwell  with  the  lamb,  and  the 
leopard  shall  lie  down  with  the  kid  ;  and 
the  calf,  and  the  young  lion,  and  the  fat- 
ling  together ;  and  a  little  child  shall 
lead  them.  And  the  cow  and  the  bear 
shall  feed  ;  their  young  ones  shall  lie 
down  together,  and  the  lion  shall  eat 
straw  like  the  ox.  And  the  sucking 
child  shall  play  on  the  hole  of  the  asp, 
and  the  weaned  child  shall  put  his  hand 
on  the  cockatrice  den.  They  shall  not 
hurt  nor  destroy  in  all  my  holy  moun- 
tain, for  the  earth  shall  be  full  of  the 
knowledge  of  the  Lord  as  the  waters 
cover  the  sea."  Isa.  xi,  6 — 9 ;  see  also 
Isa.  Ix,  &c. 

Christian  reader,  let  us  realize  the  bles- 
sings of  that  day  of  millennial  glory 
which  is  before  the  Church,  its  peace 
and  tranquillity,  its  love  and  harmony, 
the  glory  which  it  brings  to  God  in  the 
highest,  and  the  good  will  which  it  dif- 
fuses among  men  ;  and  can  we  but  strive^ 
and  labour,  and  pray  for  its  accomplish- 
ment ? 

This  divine  knowledge  shall  also  be 
influential  to  all  practical  good.  It  is 
not  a  merely  speculative  knowledge  of 
truth,  such  as  a  man  may  have  of  a 
science,  which  never  influences  his  tem- 
per, or  regulates  his  moral  conduct, 
which  is  promised  in  such  passages  as 
Isa.  xi,  9,  and  Ilab.  ii,  14.  Divine  knowl- 
edge becomes  a  governing,  leading,  and 
holy  principle ;  the  spring  of  every 
thing  good.  St.  Paul  says  of  it,  "  I  count 
all  things  but  loss,  for  the  excellency  of 
the  knowledge  of  Christ  Jesus  my  Lord, 

 so  that  I  may  win  Christ  and  be  found 

in  him."  Phil,  iy,  8.  He  calls  it  the  savour 
of  the  knowledge  of  Christ.  2  Cor.  ii, 
14.  To  the  sell-condemned  sinner,  who 
has  in  vain  endeavoured  to  obtain  relief 
by  his  own  works,  and  who  at  length  ap- 
prehends Christ  "  made  sin  for  us,  

hat  we  might  be  made  the  righteousness 
of  God  in  him."   (2  Cor.  v,  21.)  this 


THE  CHRISTIAN  HEARER. 


322 

knowledge  is  as  life  from  the  dead.  To 
the  distressed,  tempted,  and  burdened 
spirit,  relieved  by  a  view  of  Him  who  is 
"  touched  with  a  feeling  of  our  infirmi- 
ties," it  is  a  fragrant  perfume,  reviving 
the  fainting  htart ;  his  "  name  is  as  oint- 
ment poured  forth."  Sol.  Song  i,  3.  To 
the  advanced  believer,  to  whom  to  lice 
is  Christ,  and  who  is  daily  and  hourly 
looking  to  him,  amid  labours  of  love  in 
his  cause,  it  is  the  one  thing  which  he 
determines  to  know,  (1  Cor.  ii,  2.)  and 
under  the  constraining  influence  of  which 
he  daily  gives  up  himself,  and  lives,  and 
labours,  for  him  that  died  for  our  sins. 
2  Cor.  v,  14. 

We  may  hope  that  this  practical  in- 
fluence of  divine  knowledge  shall  be 
general.  In  that  day  of  which  it  is  said, 
"  The  Lord  shall  be  thine  everlasting 
light,"  it  shall  be  added,  "  Thy  people 
shall  be  all  righteous."  Isa.  lx,  20,  21. 
"  The  Lord  God  will  cause  righteousness 
and  praise  to  spring  forth  before  all  na- 
tions." Isa.  lxi,  11.  And  then,  in  the 
fullest  sense,  it  may  be  said,  "  The  grace 
of  God  that  bringeth  salvation  hath  ap- 
peared to  all  men,  teaching  us,  that,  de- 
nying ungodliness  and  worldly  lusts,  we 
should  live  soberly,  righteously,  and  god- 
ly in  this  present  world."  Titus  ii,  1 1, 12. 

And  all  this  influence  of  divine  truth, 
has  a  most  important  bearing,  as  it  re- 
spects eternity.  The  effects  of  the  knowl- 
edge of  the  Lord  thus  diffused,  are  not 
confined  to  time.  The  kingdom  of 
Christ  is  an  everlasting  kingdom.  Other 
empires,  however  glorious,  relate  to  a 
transient  world  ;  they  soon  pass  away. 
But  this  only  commences  on  earth,  and 
the  subjects  of  this  kingdom  live  forever 
with  their  king  in  glory  above.  Here 
they  are  prepared  and  made  meet  for 
enjoying  perfect  happiness  for  ever  above. 
Death  is  to  them  the  gate  of  life,  and  the 
translation  to  the  glorious  capital,  the 
very  presence  chamber,  the  beatific  vis- 
ion of  Immanuel,  the  Jfing  of  Glory. 
God  our  Saviour  declares,  "  This  is  life 
eternal,  that  they  might  know  thee,  the 
only  true  God,  and  Jesus  Christ  whom 
thou  hast  sent."  John  xvii,  3.  It  is  the 
same  happiness  in  kind,  that  will  be  ful- 
ly enjoyed  hereafter  ;  it  is  glory  begun 
in  thr;  soul  ;   it  is  the  commencement  of 


eternal  life.  Where  this  is,  there  is  a 
meetness  and  preparation  of  mind  for 
death,  and  judgment,  and  eternity.  Death 
brings  us  to  the  actual  sight,  and  the  full 
joy,  and  glory  of  our  often  proved  Help- 
er and  Saviour  :  the  Judge  is  our  advo- 
cate and  our  friend ;  and  eternity  is  all 
a  never-ending  scene  of  boundless,  and 
growing,  and  ineffable  happiness. 

One  farther  observation  may  be  added 
respecting  this  divine  knowledge,  that 
there  is  a  special  promise  of  divine 
teaching  with  reference  to  it.  After  the 
glowing  description  given  of  it  in  the 
54th  of  Isaiah,  of  the  enlargement  of 
the  Church  by  the  accession  of  Gentile 
converts,  it  is  promised,  (ver.  13.)  "and 
all  thy  children  shall  be  taught  of  the 
Lord.  An  infallible  interpreter  applies 
this  to  divine  teaching.  John  vi,  45.  It 
is  also  the  great  and  cheering  promise 
which  God  has  given  in  the  new  cove- 
nant— "  they  shall  all  know  me."  Jer. 
xxxi,  34. 

Surely  then  there  is  light,  life,  and 
glory  reserved  for  the  Church,  that  must 
far  exceed  all  our  hopes  ;  there  are  mer- 
cies in  store  for  mankind,  which  shall 
make  this  lower  world  as  a  garden  which 
the  Lord  hath  blessed.  The  promises  of 
God  have  secured  them  to  us,  and  the 
providence  of  God  must  therefore  accom- 
plish them. 

Having  thus  cheered  the  heart  by 
pointing  out  some  particulars  of  the  pre- 
cise blessing  which  may  be  expected,  we 
are  more  prepared  to  consider  the  diffi- 
culties in  the  way  of  its  accomplishment, 
the  means  by  which  those  difficulties 
shall  be  removed,  the  peculiar  signs  of 
our  own  times,  and  the  duties  to  which 
we  are  called. 

What  are  the  difficulties,  whether  in 
the  Christian  or  unchristian  world  ?  They 
are  various  and  multiplied  ;  and,  to  un- 
aided human  power,  quite  insuperable, 
but  not  really  insuperable  for  God  works 
by  man,  and  with  man,  in  every  effort  to 
advance  the  kingdom  of  his  Son. 

Let  us  then  look  without  dismay  at 
the  present  low  state  of  religious  knowl- 
edge in  the  whole  world.  Its  actual  ig- 
norance and  misery  will  only  furnish  the 
Christian  with  motives  to  exertion,  and 
will  finally  afford  more  illustrious  occa- 


THE  CHRISTIAN  HEARER. 


323 


sion  and  opportunity  for  the  display  off  But  in  heathen  lands,  even  where  Chris- 
divine  wisdom,  power,  and  love,  in  the|tians  have  sway  or  influence,  and  es- 
removal  of  all.  The  Lord  of  all  seems! pecially  where  they  have  neither,  these 
to  have  permitted  the  great  enemy  to  J  difficulties  to  the  diff  usion  of  divine 
have  entered  into  every  land,  to  have  knowledge  are  much  augmented.  »The 
long  reigned  over  heathen  countries,  to  religion  of  their  forefathers  for  untold 
have  strengthened  himself  in  his  posses-  generations ;  the  long-continued  habits 
sions  by  every  power  that  he  could  attain!  of  idolatry  and  iniquity;  the  chains  of 
from  lengthened  experience,  only  that  as!  caste,  or  learning,  or  barbarism;  the 
on  an  arena,  large  as  the  whole  earth. |  hardened  heart  and  the  seared  conscience, 
and  visible  to  the  whole  creation,  he i  and  the  blinded  eyes  of  millions  of  be- 
might  receive  that  signal  overthrow  from!  nighted  Gentiles  all  around,  mutually 
which  he  shall  never  recover:  when  ';the'  confirming  and  strengthening  each  other 
glory  of  the  Lord  shall  be  revealed,  and  in   an  error,  delightful  to  the  carnal 


all  flesh  shall  see  it  together,  for  the 
mouth  of  the  Lord  hath  spoken  it."  Isa. 
xl,  5. 

Take  then  the  prophetical  description 


heart,  gratifying  to  pride  and  sensuality, 
strengthened  by  every  early  association, 
and  every  relative  affection ;  0,  these 
present  mighty  obstacles  !  W  e  feel  them, 


of  the  world — ,;  darkness  shall  cover  the!  we  sigh  under  them,  we  acknowledge 
earth,  and  gross  darkness  the  people."  our  utter  impotence.  None  can  have 
Isa.  lx,  20.  Take  the  Apostle's  account  been  in,  or  know  the  true  state  of  Afri- 
— ;£the  whole  world  lieth  in  wickedness."; ca  or  India,  Turkey  or  Persia,  China  or 
1  John  v,  19.  It  is  admitted,  that  the  New  Zealand,  even  with  the  liveliest 
Papal*  and  Mahomedan  Antichrist  have  faith  without  seeing,  and  without  feeling 
oveispread  countries  where  once  pure  that  there  are  strong  barriers  to  be  forced, 
Christianity  flourished.  It  is  admitted,' ere  the  word  of  the  Lord  can  have  free 
that  in  the  most  favoured  Christian  coun-.  course. 

try,  or  the  most  religious  town  in  that ;  The  man  of  the  world  says  at  once, 
country,  we  are  very  far  from  the  happy  "  The  thing  is  quite  impossible  :  It  is  not 
state  which  God  has  promised,  and  there  only  utterly  impracticable,  but  to  attempt 
are  great  difficulties  every  where  in  ad-:  it  is  dangerous  and  mischievous. WhatN 
fencing  divine  knowledge.  Each  faith-  would  such  have  said  to  the  twelve 
ful  minister  feels  this.  There  is  a  natu-  Apostles,  beginning  to  labour  for  the 
ral  averseness  to  divine  truth  in  every  conversion  of  mankind,  unprotected  by 
bosom  ;  religious  education  does  not  temporal  power,  and  persecuted  in  every 
necessarily  remove  this,  and  the  ordina-  place  ?  What  would  they  have  said  to 
ry  course  of  education  strengthens  and  the  Reformers,  commencing  the  Reform- 


increases  it.  The  great  multitude  of 
professing  Christians  dislike  the  holy  and 
.Bumbling  truths  of  Revelation  ;  and  often 
those  having  influence  and  authority,  en- 
tertain unfounded  suspicions  against  the 
faithful  declaration  of  Divine  Truth,  as 
injurious  to  the  welfare  of  the  country, 
and  hence  they  oppose  it  in  every  way.1 


ation  ?    Yet  look  at  the  conduct,  even 


•Lord  Bacon  says,  "If  a  hue  and  cry  was  to 
be  raised  after  Antichrist,  and  the  Pope  was  to 

be  taken  up  in -consequence  of  it  and  brought  th<J  mean  by  which  God  bath  ordained  to  save 


preaching-  the  Gospel,  is  as  true  now,  as  in  the 
days  of  the  reformation — 

"  See  how  sometimes  devilish  persuasions  are 
brought  into  the  heads  of  high  princes  and 
rulers,  yea,  persuaded  unto  them,  as  here  was 
t  >  Nero  the  emperor,  that  the  preaching  of  the 
Gospel  of  Christ  should  l  e  the  destruction  of 
his  realm,  and  the  cause  of  rebellion  of  the 
subjects  against  their  h<  .ids  and  rulers.  Where- 
as there  is  nothing  that  is  more  for  their  salva- 
tion, than  is  preaching  God's  word  ;  for  that  is 


before  me  as  a  Justice  of  the  Peace,  I  should 
consider  it  my  duty  to  commit  him,  ax  ha\  ing 
all  the  distinguishing  marks  by  which  Anti- 
christ was  described,  and  to  put  him  upon  his 
trial." 

tThe  remark  of  the  reformer  L.  Ridley,  res- 
pecting Paul's  imprisonment  under  Nero,  for 


his  people,  and  nothing  more  keepeth  the  people 
in  good  order,  and  in  due  obedience,  with  all 
humility  and  subjection  to  their  heads  and 
rulers,  than  the  word  of  God  truly  and  sincere- 
ly preached."'  It  is  no  new  thins-  that  im  n  will 
"  not  endure  sound  doctrine,  and  turn  away 
their  ears  from  hearing-  the  truth."  -  Tun.  iv, 
3, 1 


324 


THE  CHRISTIAN  HEARER. 


of  men  of  the  world  ;  in  worldly  things, 
by  courage  and  activity,  they  triumph 
over  apparent  impracticabilities :  it  has 
been  eloquently  said,  "  The  whole  of  the 
British  Empire  in  India  is  a  series  of 
impossibilities  accomplished :"  O  how 
will  their  conduct  in  worldly  things  re- 
fute their  views  in  spiritual  things,  and 
reproach  the  Christian's  lukewarmness 
in  the  cause  of  God  ! 

But  we  will  give  the  worldly  man  every 
advantage  which  he  claims.  We  will 
allow  all  his  natural  impossibilities.  Nay, 
more;  we  can  tell  him  that  there  are 
difficulties  of  a  still  more  severe  and  ar- 
duous character,  of  which  even  he  knows 
nothing.  He  knows  not  that  there  is  a 
fallen  nature  at  enmity  with  God,  and  his 
word.  We  must  admit  this.  He  sees 
not  that  there  is  a  spiritual  adversary, 
mighty,  and  subtle,  and  malignant,  having 
undisturbed  sway  in  heathen  territories. 
We  must  admit  this.  He  thinks  not  of 
the  weakness  and  corruption  of  every 
human  instrument  which  man  can  em- 
ploy. We  fully  admit  this.  Do  you 
then  ask,  How  we  can  possibly  expect 
any  success?  on  our  own  shewing,  are 
there  not  spiritual  as  well  as  natural  im- 
possibilities ?  and  must  it  not  be  con- 
cluded to  be  impossible  ?  No,  O  man  of 
this  world,  throwing  all  these  things  into 
your  scale,  you  are  utterly  mistaken  in 
your  calculation.  God  is  not  in  your 
thoughts.  You  leave  the  Creator  and 
Governor,  and  Disposer  of  all,  out  of  his 
own  world.  He  has  commanded  his  ser- 
vants to  commence  this  work ;  he  has 
promised  to  remove  every  difficulty. 
"Prepare  ye  the  way  of  the  Lord,  make 
straight  in  the  desert  a  highway  for  our 
God.  Every  valley  shall  be  exalted,  and 
every  mountain  and  hill  shall  be  made 
low,  and  the  crooked  shall  be  made 
straight,  and  the  rough  places  plain,  and 
the  glory  of  the  Lord  shall  be  revealed, 
and  all  flesh  shall  see  it  together,  for  the 
mouth  of  the  Lord  hath  spoken  it."  Isa. 
xl,  3,  4,  5.  This  work  is  one  of  those 
things  of  which  it  may  be  truly  said, 
"with  men  it  is  impossible,  but  not  with 
God  ;  for  with  God  all  things  are  pos- 
sible." 

Bring  then  into  the  strongest  light  all 
difficulties  and  obstructions.    We  would 


not  have  one  kept  in  the  back  ground. 
Difficulties  yield,  and  are  surmounted, 
when  superior  wisdom,  strength,  riches, 
and  power,  concur  in  Him  who  has  to 
meet  the  difficulty.  Now  this  is  the  case 
with  Christians  in  all  efforts  to  spread  the 
Gospel ;  for  He  who  has  po  wer  in  heaven 
and  earth,  says  to  them  when  engaged 
in  such  efforts,  Lo,  1  am  with  you  always, 
to  the  end,  of  the  world. 

But  the  Scriptures  give  us  intimation 
as  to  the  means  by  which  all  difficulties 
in  the  way  of  the  universal  diffusion  of 
divine  knowledge  shall  be  removed.  We 
will  notice  three  special  means. 

(1.)  The  preaching  of  the  gospel  of 
Jesus  Christ.  This  is  an  engine  despised 
by  the  world,  and  wielded  by  weak  in- 
struments, yet  powerful,  through  God, 
to  beat  down  every  obstacle  ;  and  where- 
ever  it  is  perseveringly  applied,  with  his 
blessing  it  brings  to  naught  and  van- 
quishes every  difficulty.  Those  who  had 
tried  this  engine  under  amazing  difficult- 
ies, say  of  it,  "The  weapons  of  our  war- 
fare are  not  carnal,  but  mighty,  through 
God,  to  the  pulling  down  of  strong  holds, 
casting  down  imaginations,  and  every 
high  thing  thatexalteth  itself  against  the 
knowledge  of  God,  and  bringing  into  cap- 
tivity every  thought  to  the  obedience  of 
Christ."  2  Cor.  x,  4.  The  divinely-ap- 
pointed method  of  converting  mankind, 
is,  "Go  ye  into  all  the  world,  and  preach 
the  Gospel  to  every  creature."*  We 

*  The  above  remarks  are  thus  confirmed  in  an 
able  publication,  entitled,  "The  Advancement 
of  Society  in  Knowledge  and  Religion,"  by 
James  Doug-las,  Esq. :  a  book  taking  large  views, 
and  having  valuable  suggestions. 

"  Of  all  methods  for  diffusing  religion,  preach- 
ing is  the  most  efficient ;  other  methods  are  in- 
direct and  preparatory ;  but  the  simple  proclaim- 
ing of  the  Gospel,  has  in  all  ages  been  attended 
with  the  most  transforming  efficacy,  elevating 
the  few  who  have  cordially  accepted  it,  into  a 
higher  and  happier  state  of  being,  and  even 
raising  the  many  who  have  rejected  it,  into  a 
better  system  of  moral  opinions.  It  is  to  preach- 
ing that  Christianity  owes  its  origin,  its  contin- 
uance, and  its  progress ;  and  it  is  to  itinerating 
preaching,  however  the  ignorant  may  underval- 
ue it,  that  we  owe  the  conversion  of  the  Roman 
world  from  Paganism  to  primitive  Christianity ; 
our  own  freedom  from  the  thraldom  of  Popery, 
in  the  success  of  the  Reformation  ;  and  the  revi- 
val of  Christianity  at  the  present  day,  from  the 
depression  which  it  had  undergone,  owing  to 
the  prevalence  of  infidelity  and  of  indifference. 


THE  CHRISTIAN  HEARER. 


325 


would  not  enlarge  on  this  point,  having 
befere  dwelt  at  length  on  it.     See  chap, 
iii.     We  here  however  take  the  term 
I  preaching  the  Gospel,  in  a  large  sense, 
i  as  including  the  circulation  of  the  Scrip- 
j  tures,  the  diffusion  of  pious  books  and 
tracts,  the  religious  education  of  children, 
visiting  and  instructing  the  poor,  and  all 
those  varied  and  invaluable  means  by 
which  the  truths  of  the  Gospel  are  now 
brought  before  the  human  mind. 

There  are  promises  distinctly  pointing 
out  this  as  the  means  of  accomplishing 
the  hope  of  the  church.  The  reason  why 
all  nations  shall  flow  into  the  house  of 
the  Lord  is  this,  for  out  of  Zion  shall  go 
forth  the  Law,  and  the  word  of  the  Lord 
from  Jerusalem  ;  (Isa.  ii  2,)  at  the  time 
of  the  end,  it  is  predicted,  "Many  shall 
run  to  and  fro,  and  knowledge  shall  be 
increased."  Dan.  xii,  4.  Before  the  hour 
of  God's  judgment,  and  before  Babylon 
falls,  the  Apostle  says,  "  I  saw  another 
Angel  fly  in  the  midst  of  heaven,  having 
the  everlasting  Gospel  to  preach  to  them 
that  dwell  on  the  earth,  and  of  every  na- 
tion, and  kindred,  and  tongue,  and  peo- 
ple." Rev.  xiv,  6.  The  words  are  re- 
markably full  and  express,  as  to  the  uni- 
versal preaching  of  the  Gospel  through 
all  the  earth,  and  are  supposed  by  judi- 
cious commentators,  to  have  especial  ref- 
erence to  the  means  to  be  used  for  the 
evangelizing  of  Papal*  and  heathen  coun- 
tries. 


Books,  however  excellent,  require  at  least  some 
previous  interest  on  the  part  of  the  person  who 
is  to  open  and  to  peruse  them;  but  the  preacher 
arrests  that  attention  which  the  written  record 
•oi.ly  invites,  and  the  living-  voice  and  the  list- 
ening- numbers,  heighten  the  impression  by  the 
sympathy  and  enthusiasm  which  they  excite  ; 
the  reality  which  the  truths  spoken,  possess  in 
the  mind  of  the  speaker,  is  communicated  to  the 
feelings  of  the  hearers,  and  they  end  in  sharing 
the  same  views,  at  least  for  the  moment,  and  in 
augmenting  each  other's  convictions." 

*  Preaching  will  be  the  only  effectual  over- 
throw of  Popery.  It  was  the  main  engine  of 
the  Reformation.  Take  away  preaching,  and 
an  immense  advantage  is  given  to  Popery.  The 
Romish  worship,  with  all  its  show,  pomp,  and 
pageantry,  has,  in  its  best  attire  infinitely  more 
attractions  to  the  senses  than  the  Protestant. 
Their  gilded  crucifixes,  their  beautiful  pictures, 
their  fine  images,  their  splendid  vestments,  their 
long  processions,  and  the  various  orders  clothed 
in  theif  respective  dresses,  all  strike  the  eye  I 


(2.)  The  removal  of  the  temptations 
of  our  spiritual  adversary.  Now  Satan 
has,  by  means  of  false  religion  and  error, 
immense  sway  in  every  land  :  he  is  still 
"  the  Prince  of  the  power  of  the  air,  the 
Spirit  that  now  worketh  in  the  children 
of  disobedience."  Eph.  ii,  2.  He  is  full 
of  activity  and  vigor,  and  full  of  diligence 
and  exertion.  u  He  goeth  about  as  a 
roaring  lion,  seeking  whom  he  may  de- 
vour." 1  Pet.  v,  8.  Every  word  here 
is  expressive  of  his  indefatigable  efforts 
to  destroy  us.  He  is  called  the  God  of 
this  world,  (2  Cor.  iv,  4.)  a  tremendous 
description  of  his  power.  He  is  the  great 
leader  of  all  enemies  that  oppose  Chris- 
tians in  diffusing  the  Gospel.  Eph.  vi, 
12.  But  all  this  power  shall  come  to  an 
end.  Our  Lord,  with  the  eye  of  proph- 
etic joy,  exults  in  this — /  beheld  Satan, 
as  lightning, fall  from  heaven;  (Luke 
x,  18.)  and  his  Apostles  record  the  prom- 
ise, "The  God  of  peace  shall  bruise  Satan 
under  his  feet  shortly."  Rom.  xvi,  20. 

But  in  the  last  book  of  the  Holy  Scrip- 
tures, we  have  a  more  express  prediction 
on  this  subject.  St.  John  says,  "  I  saw 
an  angel  come  down  from  heaven,  hav- 
ing the  key  of  the  bottomless  pit,  and  a 
great  chain  in  his  hand.  And  he  laid 
hold  on  the  dragon,  that  old  serpent,  and 
bound  him  a  thousand  years,  and  cast 
him  into  the  bottomless  pit,  and  shut  him 
up,  and  set  a  seal  upon  him,  that  he 
should  deceive  the  nations  no  more, 
till  a  thousand  years  be  fulfilled."  Rev. 
xx.  1 — 3.  This  can  mean  nothing  less 
than  a  peculiar,  and  effective,  and  general 
restraining  of  his  power,  over  the  whole 
earth,  infinitely  beyond  any  thing  yet 
given  to  the  church.  O  who  can  tell  all 
the  evil  that  will  be  thus  restrained  ;  all 
the  devices  and  snares,  by  which  men 
have  been  deceived  and  blinded,  that  will 
thus  be  removed  ;  and  all  the  good  that 
will  thus  have  free  course  ! 


and  with  it  is  often  found  the  most  exquisite 
sacred  music,  and  ever  y  thingealculated  to  move 
and  influence  the  natural  man.  The  power  of 
the  preached  Gospel,  which  alone  meets  the  true, 
the  deepest,  the  spiritual  wants  of  man,  and 
affords  rest  to  his  burdened  conscience,  as  it  is 
God's  own  and  only  plan,  so  it  can  alone  ade- 
quately and  with  success  contend  with,  and  tri- 
umph over  such  attractions,  and  dispel  "the 
fascinations  of  the  Romish  Charmers." 


326 


THE  CHRISTIAN  HEARER. 


(3.)  -  But  we  freely  allow,  without  a 
farther  means,  the  difficulties  which  have 
been  named  could  not  be  removed.  There 
is  a  farther  assistance  yet  promised  to  the 
church,  the  general  effusion  of  the  Holy 
Spirit,  which  shall  give  effect  to  the 
preaching  of  the  Gospel,  and  overthrow 
Satan  and  his  temptations,  and  furnish 
life,  and  strength,  and  holiness,  for  every 
good  and  perfect  work.  However  the 
word  of  God  may  be  as  a  fire,  or  like  a 
hammer  to  break  the  rock  in  pieces ; 
( Jer.  xxiii,  29.)  we  see  by  many  instances 
of  those  who  live  under  the  most  faithful 
exhibition  of  that  word,  that  it  does  not 
necessarily,  and  invariably,  produce  spir- 
itual benefit.  The  hammer  requires  a 
hand  to  wield  it ;  the  fire  requires  to  be 
applied  ;  the  Holy  Spirit  alone  makes  the 
Gospel  efficacious —  Thy  people  shall  be 
willing"  in  the  day  of  thy  power.  Psa.  ex. 
3.  Admit  to  the  full  extent  the  power 
of  our  spiritual  adversary,  and  that  being 
now  opposed  he  now  especially  rages;  but 
still  "  shall  they  fear  the  name  of  the 
Lord  from  the  west,  and  his  glory  from 
the  rising  of  the  sun.  When  the  enemy 
shall  come  in  like  a  flood,  the  Spirit  of 
the  Lord  shall  lift  up  a  standard  against 
him  ;"  (or  as  it  is  in  the  margin,  shall 
put  him  to  the  flight.)  Isa.  lix,  19.  Ad- 
mit that  the  church  is  now  in  a  low  and 
desolate  state,  it  is  only  "until  the  Spirit 
be  poured  upon  us  from  on  high,  and  the 
wilderness  shall  be  a  fruitful  field,  and 
the  fruitful  field  shall  be  counted  for  a 
forest  :  then  judgment  shall  dwell 
in  the  wilderness,  and  righteousness  re- 
main in  the  fruitful  field,  and  the  work 
of  righteousness  shall  be  peace,  and  the 
effect  of  righteousness  shall  be  quietness 
and  assurance  for  ever."  Isa.  xxxii,  15 — 
17.  (See  also  Isa.  xliv,  2,  3;  Ezek. 
xxxvi,  25 — 27.)  So  our  Lord  promises 
to  send  the  Holy  Ghost,  the  Comforter, 
and  declares,  When  he  is  com,e,  he  will 
reprove  (or  rather,  as  in  the  margin, 
convince,)  the  world  (not  a  few  individu- 
als, but,  in  the  result,  the  world,)  of 
sin,  and  of  righteousness,  and  of  judg- 
ment. John  xvi,  8,  9.*  This  effec- 
tive and  almighty  worker  is  promised 


*  By  judgment  here  seems  especially  intended 
our  sanctification  by  victory  over  our  spiritual 


in  especial  reference  to  the  object 
which  we  are  considering — the  uni- 
versal diffusion  of  divine  knowledge  in 
the  last  days :  "  It  shall  come  to  pass,  in 
the  last  days,  saith  God,  I  will  pour  out 
of  my  Spirit  upon  all  flesh ;  and  your 
sons  and  your  daughters  shall  prophesy, 
and  your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams. 
And  on  my  servants,  and  on  my  hand 
maidens,  I  will  pour  out  in  those  days  of 
my  Spirit,  and  they  shall  prophesy." 
Acts  ii,  17,  18.  We  see  in  the  primitive 
church  the  divine  beauty  and  vigor  of 
this  gift  in  its  first  communication,  and 
the  promise  belongs  to  all  that  are  afar 
off,  as  many  as  the  Lord  shall  call.  Acts 
ii,  39.  And  with  this  promise,  whatever 
difficulties  may  appear  to  the  eye  of 
sense,  the  eye  of  faith  discerns  them  all 
surmounted,  and,  like  the  divine  Author 
of  faith,  calleth  those  things  which  be  not 
as  though  they  were.  Rom.  iv.  17. 

Let  these  means  be  fully  accomplished 
and  how  mighty  and  extensive  must  be 
the  conquests  of  divine  truth  ! 

Such  being  the  means  by  which  diffi- 
culties shall  be  removed,  it  may  be  again 
asked,  Have  we  any  immediate  interest 
in  these  things  ?  may  they  not  be  events 
far  distant  ?  are  there  any  evidences  that 
the  means  by  which  difficulties  shall  be 
removed  are  now  in  more  extensive  ope- 
ration ?  We  reply,  We  have  a  direct  and 
present  interest  in  these  things.  There 
are  signs  of  the  times,  and  means  now  in 
operation,  which  may  lead  us  to  the  most 
cheering  hopes,  and  call  upon  us,  Look 
up,  and  lift  up  your  heads.  Luke  xxii,  28. 

Let  us  then  briefly  advert  to  one  or 
two  of  the  signs  which  distinguish  the 
present  day.  Every  Christian  should 
discern  the  signs  of  the  times.  Our  Lord 
strongly  reproved  those  who  neglected  to 
do  so.  Because  the  Scribes  and  Phari- 
sees disregarded  this  duty,  they  rejected 
and  crucified  the  Lord  of  glory  ;  and  we 
too  may  lose  our  advantages  and  incur 
great  guilt,  if  we  disregard  the  present 
state  of  the  world,  and  the  prospects  held 
forth  to  us  in  the  Holy  Scriptures. 


enemies.  Sec  ver.  11,  and  Matt,  xii,  20.  In 
Usher's  Twenty  Sermons,  fol.  p.  139,  and  158, 
this  passage  is  explained. 


THE  CHRISTIAN  HEARER. 


327 


The  sign  of  prophecy  is,  perhaps,  the 
|-nost  important  of  all,  "whereunto  ye  do 
well  that  ye  take  heed,  as  unto  a  light 
I  ;hat  shineth  in  a  dark  place,  until  the  day 
jlawn,  and  the  day-star  arise  in  your 
iiearts.  1  Pet.  i,  19.  We  say  the  most 
mportant,  because  we  have  no  certain 
knowledge  of  future  events,  but  as  it 
pleases  God  to  reveal  them  to  us,  and  had 
he  not  led  us  to  expect  at  a  particular 
period  the  blessing  which  we  are  consid- 
ering/we should  have  no  sufficient  ground 
of  assurance  that  we  might  confidently 
look  for  it.  We  do  not  speak  of  a  precise 
iyear,  or  many  years,  more  or  less.  We 
pretend  not  to  predict  particular  times, 
or  the  seasons  which  the  Father  hath  put 
into  his  own  power;  (Acts  i,  7.)  but  the 
general  result  has  been  revealed  by  Him  ; 
He  has  shown  us  that  it  shall  be  pro- 
claimed, "The  kingdoms  of  this  world 
are  become  the  kingdoms  of  our  God  and 
of  his  Christ,  and  he  shall  reign  forever." 
Rev.  xi,  15.  And  he  has  also  further  re- 
vealed, for  the  use  of  the  church,  various 
particulars  respecting  precise  periods  of 
time  which  the  wise  shall  understand. 
Dan.  xii,  10.  For  instance,  many  of  the 
prophecies  of  Scripture  are  chronologi- 
cally arranged,  and  one  of  the  ultimate 
earthly  events  predicted,  is  the  universal 
extension  of  the  Redeemer's  kingdom  : 
(Dan.  vii,  27,  28  ;  Rev.  xx,  4,  5.)  it  is  an 
event  therefore  which  is  yet  to  take  place. 
A  grievous  apostacy  was  predicted.  The 
Son  of  man  was  not  to  come,  "  except 
there  come  a  falling  away  first,  and  that 
man  of  sin  be  revealed,  the  son  of  perdi- 
tion. 2  Thess.  ii,  3.  The  witnesses  were 
.to  prophesy  a  thousand,  two  hundred, 
and-  three  score  days,  (i.  e.  1200  years,) 
in  sackcloth.  Rev.  xi,  3.  That  apostacy 
we  have  seen  take  place  ;  and  in  the  or- 
dinary lapse  of  time,  the  1260  years  can- 
not be  far  from  closing,  if  they  have  not 
closed.  The  word  of  God,  therefore, 
encourages  the  most  cheering  and  lively 
hopes,  as  to  the  future  state  of  the  church. 
Intervening  trials  and  judgments  may 
undoubtedly  be  looked  for  ;*  but  all  will 
be  well  to  the  righteous,  and  glorious  and 

•  See  Cooper's  Crisis,  the  3d  Edition,  a  work 
juetly  claiming-  serious  attention  ;  for  whatever 
difference  of  opinion  there  may  be  on  the  inter- 
pretation of  the  specific  prophecy  explained,  the 


happy  will  be  the  issue  to  the  church. 
Though  there  may  be  differences  on  minor 
points,  the  great  body  of  learned  Protest- 
ant commentators,  as  Mede,  Sir  Isaac 
Newton,  Bishops  Newton,  Halifax,  Hurd, 
and  Horsley,  Mr.  Scott,  Mr,  Faber,  and 
many  others,  agree  in  their  sentiments 
respecting  the  speedy  approach  of  those 
three  leading   events  which  eminently 
mark  the  period  of  the  conversion  of  the 
world,  viz. — the  downfall  of  popery,  the 
destruction  of  the  Mahomedan  imposture, 
and  the  conversion  of  Israel  and  Judah.* 
The  sign  of  providence  corresponds 
with  that  of  prophecy.    There  have,  it  is 
true,  at  different  periods,  been  bright 
hopes  of  this  blessed  day.     In  the  apos- 
tolic age,  when  the  gift  of  tongues,  and 
the  power  of  miracles  were  bestowed  on 
the  church,  Christianity  made  such  rapid 
progress,  that  the  blessing  then  began  to 
be  expected.    In  the  time  of  Constantine, 
when  the  power  of  the  Roman  empire 
was  given  to  the  cause  of  Christ,  when  it 
seemed  not  unlikely  that  his  religion 
would  be  every  where  received.    And  at 
the  reformation,  when  the  pure  light  of 
truth  again  burst  forth  with  primitive 
splendor,  and  rapidly  spread  throughout 
Europe,  there  seemed  another  hope  that 
it  might  reach  the  fartherest  limits  of  the 
earth.    But  the  fullness  of  time  was  not 
come.     The  period  foretold  by  Daniel 


practical  tendency  of  the  work,  as  it  respects 
the  duties  of  the  present  times,  makes  it  pecu- 
liarly edifying1  and  seasonable. 

♦Mr.  Douglas  speaks  thus  with  reference  to 
prophecy  —  "Prospects  the  most  cheering  may 
be  overcast,  and  the  progress  of  improvement  at 
once  arrested  by  one  of  those  sudden  revolutions 
which  mock  all  calculation,  both  in  their  arri- 
val, and  in  their  results;  hut  though  in  matters 
merely  political,  such  changes  in  the  state  may 
baffle  the  fairest  conjectures  which  proceed  upon 
the  supposition  of  the  continuance  of  national 
prosperity,  yet,  in  the  expectation  of  religious 
improvement,  we  have  more  certain  ground  to 
rest  upon.  We  know  not  vhether  God  Intends 
the  stahilitv  of  particular  nations;  but  we  know 
that  he  makes  all  revolutions  subservient  to  the 
introduction  of  his  own  kingdom,  that  the  ap- 
pointed years  of  delay  are  now  clapsinjr,  and 
that  the  time  to  favour  the  Gentiles  is  at  hand." 
He  afterwards  says,  "  According  to  the  sure 
word  of  Prophecy,  allowing  for  the  variety  of 
interpretation,  before  the  oak  which  was  planted 
yesterday  shall  have  reached  its  full  maturity, 
the  whole  earth  shall  have  become  the  garden 
of  the  Lord." 


326 


THE  CHRISTIAN  HEARER. 


and  St.  John  had  not  been  completed,  and 
the  present  era  presents  far  more  solid 
and  scriptural  reasons  why  we  may  hope 
that  this  event  is  not  far  distant. 

The  heathen  world,  in  all  its  vast  ex- 
tent, is  more  and  more  opening  to  the 
efforts  of  Christians,  preparing  to  wel- 
come, and  in  many  parts  earnestly  desir- 
ing Christian  labourers;  and  those  in 
authority  in  heathen  lands  have  great- 
ly promoted  missionary  undertakings. 
Christian  nations  have  every  where  a 
growing  intercourse  with,  and  a  prepon- 
derating influence  over,  heathen  nations. 
To  Christians  countries  God  has  given 
vast  political  power,  and  most  power  to 
those  nations,  such  as  Britain  and  Amer- 
ica, where  his  religion  is  purest,*  and  to 
whom  he  has  at  the  same  time  given  zeal 
to  labour  in  his  service.     This  zeal  has 
been  manifested  in  the  Protestant  Church 
by  the  formation  of  about  forty  distinct 
religious  institutions,  chiefly  within  the 
last  thirty  years,  raising  nearly  500,000/ 
a  year  for  diffusing  divine  knowledge. 

God  has  also  given  to  Christian  na- 
tions new  facilities  to  communicate  his 
truth.  While  the  principle  of  general 
education  has  been  recognized,  the  new 
system  of  mutual  instruction,  with  its 
ramifications,  in  infant  and  adult  schools, 
first  spreading  in  our  own  country,  is 
now  diffusing  itself  with  extended  bles- 
sings through  the  heathen  world.  The 
printing  pressf  now  seems  in  some  de- 

*  Strong-  marks  of  the  purity  of  a  Church  are 
— its  high  reverence  for  the  Holy  Scriptures  ; 
its  close  adherence  and  unqualified  submission 
to  the  word  of  God  ;  and  its  zeal  to  spread  the 
Gospel.  Cecil  says,  "Take  the  Church  of  Rome  : 
what  a  glorious  church  was  the  Church  of  Rome! 
but  when  ?  when  it  followed  human  imagina- 
tions in  religion  ?  No  !  it  was  a  glorious  church 
when  the  Apostle  wrote  his  Epistle  to  the  Ro- 
mans :  its  faith  sounded  throughout  the  world. 
Thus  was  it,  too,  among  Protestants,  when  they 
first  separated  from  the  Church  of  Rome,  and 
followed  the  word  of  God  instead  of  human  im- 
aginations ;  in  purity  and  zeal  they  walked 
with  God,  and  glorified  him  on  the  earth  ;  they 
triumphed  not  in  their  lives  only,  but  in  their 
deaths  at  the  stake  :  but  see  them  following  vain 
imaginations,  and  however  they  might  reflect 
on  the  Papist's  superstition,  the  Papist  might 
pity  them  for  denying1  the  Lord  that  bought 
them."    See  his  Sermons. 

t  Fox  in  his  Acts  and  Monuments,  dwells  at 
*ome  length  on  the  importance  of  printing, — 
"  Hereby  tongues  are  known,  knowledge  grow- 


gree,  to  meet  the  want  of  that  which  dis- 
tinguished the  apostolic  age,  the  gift  of 
tongues,  and  new  improvements  give  to 
that  vast  engine  for  diffusing  divine  truth 
an  increasing  power  of  immense  advan- 
tage. Modern  inventions  come  in  to  aid 
intercourse  among  the  nations,  and  the 
progress  of  the  Gospel.  Each  fresh  dis- 
covery in  arts  and  in  science  pays  trib- 
ute to  the  Saviour,  and  facilitates  his 
work.  A  state  of  general  peace,  almost 
through  the  world,  and  of  outward  rest 
from  its  various  enemies,  gives  the  church 
every  advantage  for  exertion. 

If  we  take  also  a  very  cursory  review 
of  the  progress  of  missionary  efforts,  it 
may  well  lead  us  to  lively  hope.  Re- 
member the  torpor  and  death  on  this 
subject  fifty  years  back;  remember  the 
accounts  formerly  given  of  the  innocence 
and  happiness  of  various  heathen  coun- 
tries, and  observe  the  change  of  feeling^ 
now ! 

The  actual  state  of  the  heathen  is  so 
generally  known  among  Christians,  as 
to  refute  all  that  infidels  and  others  have 
alleged,  of  the  simplicity,  excellence,  and 
purity  of  man  without  the  Gospel,  and 
to  excite  greatly-enlarged  feelings  of  sym- 
pathy and  compassion  for  their  real  dark- 
ness and  "wickedness,  and  misery.  The 
cause  of  missions  now  excites  an  interest 
among  all  those  who  have  any  preten- 
tions to  the  name  of  Christian.  Such  a 
missionary  feeling  has  been  roused,  that 
several  hundreds  of  Christians  have  in 
the  last  thirty  years  rejoiced  to  leave 
their  country,  and  have  devoted  their 
lives  to  labour  for  the  conversion  of  the 
heathen.  The  means  employed  by  the 
societies  which  have  been  formed  are  va- 
rious and  extended — such  as  the  preach- 
ing of  the  Gospel  in  heathen  languages  ; 
the  translating,  printing,  or  circulating  of 
the  Scriptures,  in  one  hundred  and  forty- 
two  different  tongues  or  dialects ;  the  in- 
struction of  many  tens  of  thousands  of 

eth,  judgment  increaseth,  books  are  dispersed, 
the  Scripture  is  seen,  &c.  &c.  By  this  print- 
ing, as  by  the  gift  of  tongues,  and  as  by  the 
singular  organ  of  the  Holy  Ghost,  the  doctrine 
of  the  Gospel  soundeth  to  all  nations  and  coun- 
tries under  heaven  :  and  what  God  revealeth  to 
one  man,  is  dispersed  to  many,  and  what  i* 
known  in  one  nation  is  opened  to  all  "  Page 
650,  edition  1610. 


THE  CHRISTIAN  HEARER. 


3-29 


heathen  children  j  the  introduction  of  fe- 
male education;  the  forming  of  many 
seminaries  and  colleges  for  training  up 
native  teachers  ;  the  calling  forth  from 
obscurity  of  numbers  of  estimable  men. 
qualified  by  eminent  and  peculiar  gifts, 
and  employing  them  in  a  high  and  holy 
work,  each  in  spheres  suited  to  his  tal- 
ents, Never  before  could  that  promise. 
Many  shall  run  to  and fro.  and  knowledge 


one  hand  feel  and  acknowledge  that  the 
church  of  Christ  is  by  no  means  yet  duly 
roused  to  the  importance  and  magnitude 
of  the  work,  and  to  that  enlarged  spirit  of 
prayer  and  exertion  to  which  we  are  call- 
ed :  and  on  the  other,  have  been  disposed 
by  his  grace  more  generally  to  renounce 
all  dependence  on  outward  preparation, 
or  on  any  power,  save  the  powei  of  the 
Holy  Spirit.    And,  though  there  be  yet 


shall  be  increased,  Dan.  xii,  4.  be  said  to  j  but  little  of  a  general  spirit  of  supplica- 
be  so  amply  and  extensively  realized  asjtion  through  the  Christian  church,  who 
it  is  in  the  present  day.    It  is  peculiarly 
verifying  by  events  continually  taking 


can  count  the  number  of  fervent  prayers 
now  offered  up  by  individuals,  or  the 
place.  The  success  already  given  to  this! thousands  of  little  societies  that  meet 
work,  under  each  society,  is  amply  suffi-;  weekly,  monthly,  or  quarterly,  to  pray 
cient  to  demonstrate  the  possibility  of i for  the  coming  of  Christ's  kingdom  ? 
accomplishing  the  whole  when  it  shall  i  From  whom  does  this  spirit  of  prayer 
please  God  to  pour  out  his  Spirit.  The  come  ?  Can  it  possibly  be  offered  up  in 
missionaries  have  in  great  numbers  prac-jvain  ?  Shall  it  not  be  still  more  enlarged  ? 
tically  exhibited  the  spirit  and  genius  of  O  may  the  sacred  flame  of  Christian  in- 


1  Christianity,  in  the  midst  of  those  hea- 
then who  had  before  seen  little  but  its 
dishonour  by  the  lives  of  worldly  and 
dissipated  Europeans. 

The  different  missionary  societies  lave 
acquired  much  valuable  experience  res- 
pecting the  difficulties  of  this  work,  and 
the  most  proper  instruments  to  be  em- 
ployed. Christians  of  different  denomi- 


tercession  spread,  and  grow,  and  increase, 
till  all  <;  That  make  mention  of  the  Lord 
keep  not  silence,  and  give  him  no  rest, 
till  he  establish  and  till  he  make  Jerusa- 
lem a  praise  in  the  earth.    Isa.  lxii,  6,  7. 

A  minute  survey  of  the  unchristian 
world.  Jewish,  Mahomedan,  and  Pagan ; 
or  of  the  Christian  world,  Greek,  Roman, 
or  Reformed,  would  shew  us  much  indeed" 


nations  that  have  taken  a  part  in  this ! to  move  our  sympathy,  and  to  mourn 
work,  have  had  a  growing  esteem  and  af-  over  ;  but,  much  to  sustain  sanguine  hope, 
fection  for  each  other,  that  has^  very  and  excite  to  zealous  exertion.  In -every 
perceptibly  united  those  that  love  the  same  profession  of  religion  there  is  a  general 


Saviour  and  his  cause  much  more  to  each 
other. 

In  addition  to  this,  it  can  be  now  truly 
asserted  that  many  thousands  of  the  hea- 
then in  different  parts  of  the  world,  in 
"W  estern  and  Southern  Africa,  in  India, 


excitement  and  movement,  that  must  is- 
sue in  great  results ;  perhaps  in  arduous 
conflicts,  before  the  day  of  final  triumph. 

Thus,  if  you  look  at  the  means  by 
which  divine  knowledge  is  to  be  diffused, 
and  all  difficulties  removed,  those  very 


in  the  South  Sea  Isles,  in  the  "West  In- \ means  are  in  extensive  operation;  the 
dies,  and  in  America,  have  already  bren 'Gospel  is  preached  to  a  vastly  increased 
by  these  efforts  converted  to  Christianity,  jand  increasing  extent,  and  the  spirit  of 
and  great  numbers  have  died  in  the  Lord,  prayer  is  enlarged  for  the  subverting  of 
The  whole  work  of  the  conversion  of  the  Satan's  dominion  by  the  abundant  effu- 
sion of  the  Holy  Spirit.  It  is  a  high 
honour,  Christian  reader,  to  have  been 
born  in  such  a  day,  if  we  do  but  discern 
and  rise  to  our  privileges  and  discharge 
our  duties.  The  present  arc  evidently 
peculiar  times.  Let  us,  as  God  opens  the 
way.  throw  our  talents,  oui  time,  and  our 
whole  energies  into  them. 

We  cannot  close  the  subject,  then  with- 
out referring  to  those  duties  to  which  ve 


world,  on  the  large  scale,  notwithstanding 
some  disappointments,  continues  year  by 
year  to  advance  and  increase,  and  all  the 
efforts,  prayers,  and  charity  which  have 
yet  been  expended  in  this  cause  are  al- 
ready amply  repaid,  and  more  than  re- 
paid. 

But  the  most  cheering  sign  of  all  is. 
that  in  the  midst  of  the  great  increase  of 
external  exertion,  God's  servants  on  the 

49 


330 


THE  CHRISTIAN  HEARER. 


are  now  called,  both  individually  and  na- 
tionally.' 

As  individuals,  it  may  be  our  serious 
concern  each  to  know  and  obey  the  truth 
for  himself.  Little  will  it  profit  us  that 
the  world  shall  hereafter  be  converted, 
if  we,  in  the  mean  while,  fall  short,  of  so 
great  a  salvation.  We  shall  enter  at 
length  on  this  subject  in  the  following 
chapter.  But  the  remarkable  character 
of  the  present  day,  seems  especially  to 
call  Christians  to  decision  of  character. 
It  is  not  a  time  to  halt  between  the  church 
and  the  world.  It  is  not  a  time  to  delay 
and  put  off  this  great  concern.  Let  us 
join  ourselves  heartily  and  decidedly  to 
the  Lord  and  his  people.  Bear  now  the 
reproach  of  his  cross.  His  religion  is 
not  yet  above  shame  and  centempt  from 
man.  Now  then  we  may  prove  our  fidel- 
ity— now  we  may  may  manifest  our  love 
to  him — now  is  the  time  for  probation. 
He  is  coming  in  his  providence  to  punish 
his  enemies,  and  to  bless  his  people.  He 
will  discriminate  between  those  who 
serve  him,  and  those  who  serve  him  not. 
Let  us  then  take  a  decided  part,  and  be 
firm  and  bold  in  the  cause  of  God.  Nev- 
er strive  to  join  together  both  the  world 
and  the  church,  as  if,  by  some  happy  dex- 
terity/you could  secure  the  favour  and 
good  of  both.  It  never  will,  it  never  can 
answer.  Come  out,  and  be  separate,  as, 
when  you  appear  before  your  Saviour, 
you  will  wish  you  had.  Confess  him, 
and  own  him,  and  he  will  own  you  in  the 
great  day  of  his  appearing. 

As  a  nation,  how  important  is  the 
present  situation,  and  means,  and  circum- 
stances of  Britain  !  Elevated  beyond  eve- 
ry other  country  for  this  purpose,  what 
an  opportunity  has  England,  the  store- 
house of  all  that  is  excellent,  the  spiritual 
granary  of  the  world,  the  moral  Pharos 
holding  forth  the  word  of  life  to  all  na- 
tions, what  a  vast  advantage  has  England 
at  this  moment  to  bless  mankind  !  She  is 
called  to  a  higher  office  than  the  deliver- 
ance of  Europe  from  the  ambition  of  an 
earthly  usurper  who  laid  it  low.  She  is 
called  to  help  in  delivering  the  whole 
human  race  from  the  more  dangerous  and 
destructive  tyranny  of  Satan,  a  worse  ad- 
versary, ami  from  the  more  ruinous  and 
galling  bondage  of  idolatry  and  heathen 


superstition.  O  that  there  were  but  given 
to  us  from  above  something  of  that  cour  - 
age, and  effort,  and  largeness  of  contri- 
bution, which  marked  our  struggle  with 
our  earthly  enemy !  and  O  that  our  hearts 
were  but  animated  with  as  extended, 
but  a  more  pure  and  holy  zeal  against 
this  more  malignant  foe,  this  infinitely 
more  tremendous,  because  in  its  conse- 
quences more  ruinous  and  more  enduring 
evil !  What  Christian  heart  does  not 
long  for  this!  What  Christian  patriot 
can  breathe  a  higher  wish  for  a  beloved 
country  !  Then  would  Britain,  in  a  no- 
bler sense  than  she  has  ever  yet  been,  be 
a  benefactor  to  the  world ;  then  would 
her  name  be  enrolled  in  the  annals  of 
all  nations  as  blessed ;  and  then  would 
she  wear  a  brighter  crown  of  glory,, 
through  all  succeeding  ages,  than  ever 
she  has  yet  attained. 

The  Lord  enable  us  all  to  discern  the 
signs  of  the  times  ;  to  devote  ourselves 
to  his  cause;  to  give  first  ourselves  to  him, 
add  then  our  talents,  our  time,  our  in- 
fluence, and  our  substance,  freely  and 
liberally,  to  diffuse  his  Gospel  among  all 
nations.  Let  us  share  the  sacrifices,  and 
the  labour,  and  we  shall  assuredly  par- 
take in  the  final  triumph,  and  all  the  Sav- 
iour's perfect  and  eternal  glory. 


CHAPTER  XIII. 

The  danger  of  neglecting  Divine  Truth. 

It  is  the  common  opinion  of  men  of 
worldly  minds,  that  it  is  entirely  optional 
with  them,  whether  they  hear  the  word  or 
not ;  that  they  may  do  just  as  they 
please,  and  no  evil  will  result  from  neglect- 
ing to  hear.  As  far  as  regards  human  pun- 
ishment, this  may  be  very  true  ;  but  there 
is  a  far  more  serious  evil  than  any  human 
punishment  whatever,  connected  with  this 
neglect. 

We  have  all  a  living  and  palpable  evi- 
dence of  this.  Look  at  that  race  of  men 
who  are  a  proverb  and  a  bye-word 
among  all  nations,  and  have,  for  hund- 
reds of  years,  been  only  oppressed  and 
spoiled  evermore.  Once  they  were  pros- 
perous ;  once  it  could  be  said  of  them, 


THE  CHRISTIAN  HEARER. 


331 


"  Happy  art  thoti,  0  Israel !  who  is  like 
unto  thee  ?"  and  what  is  the  reason  of 
the  change  ?  they  "  despised  his  words, 
and  misused  his  prophets,  until  the  wrath 
of  the  Lord  rose  against  his  people,  till 
there  was  no  remedy."  In  reading  the 
prophecies  of  the  Old  Testament,  and 
the  reasons  of  the  captivity,  it  is  very 
observable  how  frequently  the  prophets 
dwell  on  this,  as  the  great  reason  why 
the  Jews  were  rejected  from  being  the 
people  of  God  ;  they  disobeyed  the  voice 
of  the  Lord,  and  disregarded  his  prophets. 
And  if  we  look  at  the  true  cause  of  the 
calamities  which  have  since  befallen  the 
Jewish  nation,  the  destruction  of  Jerusa- 
lem, their  dispersion  among  all  nations, 
and  their  being  every  where  base,  tlegra- 
ded,  and  insulted,  we  shall  find  a  similar 
cause, — they  knew  not  in  their  day  the 
tilings  belonging  to  their  peace,  and  re- 
jected the  words  of  Christ  and  his  Apos- 
tles, till  at  length  God's  long-suffering  and 
patience  were  exchanged  for  his  righteous 
indignation  and  tremendous  vengeance. 

Such  a  history,  with  such  an  inspired  ac- 
count of  the  real  cause  of  all  their  calam- 
ities, is  pregnant  with  solemn  admoni- 
tion. Every  Jew  that  we  meet  seems  to 
proclaim  in  our  ears,  Take  heed  that  you 
now  attend,  in  this  your  day,  to  the  word 
of  God  !  While  your  privileges  are  con- 
tinued, lay  hold  of  them  \  while  your 
day  of  trial  is  prolonged,  be  diligent , 
while  you  have  opportunity,  believe  and 
obey  to  your  eternal  salvation  ! 

The  danger  of  neglecting  divine  truth 
will  appear  more  clearly  from  consider- 
ing, first,  the  excellence  of  the  salvation 
proposed  to  us.  We  will  then  notice  the 
sin  and  danger  of  disregarding  it. 

The  message  which  Christian  minis- 
ters bring  is  weighty  enough  to  call  for 
all  our  attention.  The  glorious  truth 
which  they  have  to  declare  is  nothing 
less  than  the  highest  evidence  of  divine 
love  that  we  can  imagine — "  God  so  loved 
the  world,  that  lie  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting 
life." 

Consideftng  a  little  the  greatness  of 
the  salvation  proposed,  that  we  may 
more  adequately  estimate  the  danger  of 
neglecting  it. 


From  what  a  misery  it  rescues  us  I 
All  men  are  transgressors  of  the  divine 
law.    The  great  Creator,  the  King  etei- 
nal,  is  justly  offended  with  us.    He,  who 
is  truth   itself,  has  even  declared  that 
transgressors  "  shall  go  away  into  ever- 
lasting punishment,   prepared    for  the 
Devil  and  his  angels."    Consider,  then, 
our  true  state  !    Look  at  the  infinite  ho- 
liness, the  inviol5ble  truth,  the  almighty 
power,  and  the  undeviating  justice  of 
God  !   See  how  his  righteous  law  con- 
demns every  human  being  !    Who  shall 
stand  before  him,  when  he  is  angry  \  If 
God  is  our  enemy,  every  other  being  is 
armed  against  us,  and  we  are  defenceless 
in  a  world  of  enemies.    Who  could  res- 
cue man,  and  preserve  God's  honour  and 
justice  untarnished  ?  It  is  the  excellence 
of  the  blessed  spirits  above  to  prefer  the 
divine  glory  to  every  thing  else.  Sup- 
pose, then,  as  it  has  been  observed,  the 
holy  angels  filled  with  love  and  pity  to 
man,  and  set  about  planning  his  restora- 
tion.   "  Upon  the  first  discovery  that  it 
would  clash  and  interfere  with  the  glory 
of  God,  (as  every  contrivance  of  finite 
and  limited  wisdom  would  have  done) 
they  would  instantly  have  cast  it  from 
them  as  an  abominable  thing,  and  have 
rested  eternally  in  the  contemplation  of 
his  excellencies."     Let  sinners  be  par- 
doned and  saved,  and  what  shall  become 
of  the  justice  and  holiness,  the  power  and 
veracity  of  God,  all  of  which  are  engag- 
ed to  see  a  meet  recompense  of  reward 
rendered  to  every  transgression  ?   To  be 
under  the  vengeance  of  divine  justice, 
the  teirour  of  Almighty  wrath,  the  sen- 
tence of  eternal  punishment,  and  all  so 
justly  merited,  that  every  mouth  shall  be 
Stopped!  only  consider  your  real  condi- 
tion, your  tremendous  danger  ;  and  then 
you  will  see  the  greatness  of  that  salva- 
tion by  which  you  may  be  rescued  from 
it. 

In  what  a  marvellous  way  it  was  ac- 
complished !  It  occupied  the  council  and 
purpose  of  God  himself  before  the  world 
began.  Eph.  i,  I  ;  'Z  Tim.  i.  !).  It  was 
foretold  of  God,  and  expected  by  proph- 
ets and  righteous  men  for  four  thousand 
years.  It  was  announced  by  angels  from 
heaven.  The  only  Son  of  God,  "  th« 
brightness  of  his  Father's  glory,  and  the 


333 


THE  CHRISTIAN  HEARER. 


express  image  o'f  his  person,"  adopts  the 
astounding  humiliation  of  taking  upon 
him  our  nature,  and  that  in  its  lowest 
form.  He  appeared  as  a  little  child  ;  he 
grew  up  on  our  earth ;  he  lived  as  a  man 
of  sorrow ;  and  at  length  shed  his  most 
precious  blood,  dying  the  painful  and  ac- 
cursed death  of  the  cross,  and  all  to  ac- 
complish this  salvation.  The  Holy  Spirit 
concurs  in  carrying  oa  the  glorious  pur- 
pose, conveying  and  applying  to  each 
individual  the  mighty  blessing.  When 
the  sacred  writers  speak  of  this  salvation, 
they  describe  it  as  being  great  and  mar- 
vellous, the  wisdom  of  God,  his  mani- 
fold wisdom,  and  all  the  treasures  of  wis- 
dom. The  whole  scheme,  contrivance, 
and  working  out  of  this  salvation,  are  of 
such  stupendous  grandeur,  and  so  full  of 
unspeakable  interest  to  us,  that  in  noth- 
ing does  the  inexpressible  ignorance  and 
darkness,  folly  and  impiety  of  the  hu- 
man heart  more  appear,  than  in  the 
neglect  of  it.  A  worm  of  a  day  treats 
with  contempt  that  which  God  planned 
from  all  eternity,  that  which  angels  un- 
ceasingly contemplate  with  admiration, 
and  that  which  will  be  the  song  of  the 
redeemed  through  the  everlasting  ages  of 
heavenly  glory. 

What  blessings  are  imparted  through 
it,  even  in  this  world !  There  is  treasur- 
ed up  in  Christ  Jesus,  the  fountain  head 
of  this  salvation,  a  rich  supply  for  all 
our  wants.  Through  him  we  have  the 
gift  of  the  Holy  Spirit,  of  regeneration, 
repentance,  faith,  and  holiness.  Then 
there  is  pardon  and  righteousness,  justi- 
fication and  peace  with  God,  a  hope  full 
of  immortality,  full  of  joy.  This  salva- 
tion shows  us,  even  here,  God  our  Fa- 
ther, our  Friend,  and  our  Portion;  Christ 
our  Redeemer,  our  Shepherd,  and  our 
Saviour ;  the  Holy  Spirit  our  Sanctifier 
and  our  Comforter ;  the  blessed  angels 
our  ministering  attendants ;  Satan  van- 
quished, the  world  overcome,  and  the 
kingdom  of  heaven  opened  to  all  believ- 
ers. Consider  how  freely  the  blessings 
are  bestowed — without  the  least  tittle  of 

deserving  in  man — by  grace  not  of 

works.  Eph.  ii,  8.  Consider  how  exten- 
sively the  blessings  are  proposed — who- 
soever will.  Rev.  xxii.     Consider  how 


fully  it  meets  all  our  wants,  removes  our 
guilt,  helps  us  in  our  weakness,  and  pro- 
vides for  our  natural  ignorance,  divine 
wisdom,  and  for  our  many  sorrows,  those 
joys  which  are  heavenly  and  never  pass 
away.  If  we  connect  all  this  with  our 
deserts  of  eternal  wrath,  surely  we  must 
see  the  supreme  magnitude  of  this  salva- 
tion ! 

And  to  what  a  height  of  glory  does  it 
idiimately  advance  us  !  If  even  here  in 
this  world,  surrounded  with  sin  and  sor- 
row, with  darkness  and  misery,  we  can, 
through  the  mercy  of  God,  discover  some 
rays  of  the  glory  and  greatness  of  this 
salvation,  what  will  it  be  when  we  come 
to  its  full  enjoyment  in  the  realms  above. 
It  is  called  an  "  exceeding  and  eternal 
weight  of  glory.  O  Christian  reader ! 
when  we  hear  Christ,  sentence  the  wicked 
to  eternal  wrrath,  when  we  see  them  sink 
into  everlasting  ruin  ;  when  we  view  the 
righteous  about  to  enter  the  mansions  of 
bliss ;  when,  if  his  wondrous  mercy  has 
saved  us,  we  ourselves  join  that  blessed 
company,  rise  to  that  inconceivable  glo- 
ry, and  bask  in  the  bliss  of  that  Divine 
Being  in  whose  presence  is  fulness  of 
joy  ;  then  we  shall  better  understand  the 
unspeakable  greatness  of  this  salvation. 
It  brings  in  its  final  result  perfect  felicity, 
of  endless  duration  and  unchangeable 
security.  So  inexpressibly  great  is  it, 
that  all  comparisons  fail,  and  there  is 
nothing  that  can  fully  illustrate  its  infi- 
nite excellence.     Thus  the  Scriptures 

describe  it — "  God  so  loved  the  world  

so  great  a  salvation  Eye  hath  not  seen, 

nor  ear  heard,  nor  the  heart  of  man  con- 
ceived, the  things  which  God  hath  pre- 
pared for  them  that  love  him."  Such 
expressions  intimate  that  the  greatness  of 
this  salvation  is  incomparable,  and  can- 
not be  fully  described  or  adequately  con- 
ceived. 

We  might  naturally  think  that  such  sal- 
vation as  this  had  only  to  be  proposed, in  or- 
der to  be  joyfully,  gratefully,  and  univer- 
sally received ;  but,  alas !  we  need  only  to 
look  into  the  world,  or  even  into  our  own 
hearts,  to  see  the  necessity  of  that  ques- 
tion, "Who  hath  believed  our  report? 
and  to  whom  is  the  arm  of  the  Lord  re- 
vealed ?" 


THE  CHRISTIAN  HEARER. 


333 


It  may  be  necessary  here,  first,  to  es 
tablish  the  conviction  of  this  neglect; 
and  then  to  show  the  danger  of  it. 

We  fear,  then,  it  is  too  true,  that  a 
great  proportion  of  those  who  hear  the 
truth,  do  practically  neglect  it.  We  en- 
ter not  into  the  case  of  the  openly  wick- 
ed, of  those  who  are  living  in  adultery, 
fornication,  wrath,  malice,  contention, 
and  altogether  following  the  things  of 
the  world.  It  will  be  obvious  enough 
that  they  not  only  neglect  the  salvation 
of  the  Gospel,  but  even  the  plain  and 
common  obligations  of  a  decent  morali- 
ty. Nor  need  we  consider  the  case  of 
those  who  oppose  and  persecute  the  fol- 
lowers of  the  Gospel,  either  publicly  or 
privately,  and  who  when  any  of  their 
friends  and  relatives  become  really  in 
earnest  about  religion,  do  all  they  can  to 
quench  the  flame  of  zeal  and  love,  and 
to  hinder  their  progress.  They  who 
thus  act  against  the  Gospel,  manifestly 
enough  do  much  worse  than  neglect  it. 
We  would  more  particularly  look  at  the 
case  of  those  who  have  hitherto  made 
light  of  salvation,  and  felt  little  or  no 
concern  about  it.  They  see  not  the  evil 
of  sin,  and  have  little  confidence  in  God's 
word;  they  discern  not  their  want  of 
salvation,  and  hence  they  do  not  ear- 
nestly and  perseveringly  desire  it ;  at 
least  they  do  not  diligently  seek  it 
in  the  use  of  the  means  which  God 
has  appointed  ;  such  as  hearing,  read- 
ing, and  meditating  on  the  word  of 
God ;  prayer,  watchfulness,  self-denial, 
and  taking  up  the  daily  cross.  If  they 
attend  external  means,  it  is  from  various 
inferior  motives.  They  do  not  personal- 
*ly,  heartily,  and  gladly  receive  the  Gos- 
pel in  its  various  parts.  They  do  not 
come  to  Christ,  seek  his  salvation,  and 
rely  on  him  as  the  only  sure  foundation 
of  hope,  and  the  complete  Deliverer  of 
all  who  trust  in  him.  Their  earnestness 
is  about  worldly,  and  not  about  spiritual 
things. 

But  let  us  pass  from  individual  in- 
stances of  neglect  to  notice  one  peculiar 
national  sin  of  our  own  highly  favoured 
land — neglect  of  the  word  of  God.  Dr. 
Chalmers  speaks  of  millions  within  the 


sight  of  Christian  temples,  and  the  sound 
of  Sabbath  bells,  yet  who  never  heard 
the  Gospel  of  Jesus  Christ.  He  says, 
"They  live  to  manhood  and  to  old  age, 
deplorably  ignorant  of  the  way  of  salva- 
tion, and  in  ignorance,  too,  not  the  less 
deplorable  that  it  is  wilful.  It  is  this 
which  so  fearfully  aggravates  their  guilt, 
that,  on  the  very  confines  of  light,  they 
remain  in  darkness  ;  and  therefore  prove 
that  it  is  a  darkness  which  they  love,  and 
which  they  persist  in.  Thus  it  will  be 
found  more  tolerable  for  the  heathen 
world  abroad,  than  the  heathen  world  at 
home." 

O  how  true  it  is  of  Britain — "  Neither 
have  we  obeyed  the  voice  of  the  L#rd 
our  God,  to  walk  in  his  laws  which  he 
set  before  us  by  his  servants  the  proph- 
ets." Consider  how  God  has  favoured 
our  country ;  how  his  word  is  read  by 
authority  in  ten  thousand  parishes ;  and 
what  multitudes  of  faithful  ministers  la- 
bour among  us ;  and  then  reflect,  that 
probably  foui  fifths  of  our  population 
never  heard  or  read  his  word,  and  a  vast- 
ly larger  proportion  practically  disregard 
it,  and  then  say  whether  this  be  not  a  se- 
rious national  sin.  Bishop  Hurd  ob- 
serves, "  In  one  respect  our  guilt  exceeds 
that  of  the  Pharisees  or  the  Philosophers  N 
who  rejected  the  Gospel ;  they  were 
alike  ignorant  and  unbelieving :  we  pro- 
fess to  know  and  to  believe.  Let  us  then 
take  heed  what  we  hear  ;  lest  our  knowl- 
edge and  belief  add  terrors  to  that  day 
when  the  neglected  word  shall  sit  in 
judgment  upon  us."  It  was  the  special 
sin  of  Israel,  and  it  is  a  special  sin  of 
Britain ;  the  Lord  their  God  had  conde- 
scended repeatedly,  plainly,  and  most 
graciously  to  speak  to  them,  but  yet  they 
disobeyed  him.  True  it  is,  neither  Is- 
rael nor  Britain  do  sensibly  and  person- 
ally see  or  hear  him ;  and  Daniel  ix,  10, 
meets  that  common  refuge  of  many  who 
imagine  they  do  not  disobey  God  when 
they  disregard  and  disobey  the  voice  of 
his  servants.  Men  think  if  (Jod  himself 
were  to  speak  to  them  they  would  sure- 
ly attend.  But  it  is  here  shown,  that 
in  rejecting  the  messengers  of  God,  they 
do  in  effect  reject  God  himself.  God 


limits  of  Christendom,  nay,  within  the  accounts  that  He  is  despised  when  his 


334 


THE  CHRISTIAN  HEARER. 


servants  are  disregarded,  though  he  nei- 
ther himself  descends  from  heaven,  nor 
sends  his  angels  to  announce  his  will. 

This  is- the  point  which  David  fixes  on 
in  his  confession,  "Against  thee,  thee 
only,  hav«  I  sinned."  The  chief  malig- 
nity of  -this  sin  is,  that  it  is  a  most  dar- 
ing rebellion  against  God,  a  base  con- 
tempt of  the  great  and  glorious  Gover- 
nor of  the  world  ;  a  most  ungrateful  re- 
turn for  immense  obligations  ;  and  an 
apostacy  in  heart  from  him.  May  the 
Holy  Spirit  convince  Britons  of  this 
their  exceeding  sinfulness,  and  lead  them 
earnestly  to  seek  that  salvation  in  which 
is  their  only  security. 

•How  many  national  evils  follow  the 
neglect  of  the  woid  has  already  been 
•shown,  (Chap,  ii.)  Bishop  Wetenhall 
justly  remarks,  "  These  four  grand  evils, 
a  greater  decay  of  the  outward  face  and 
awe  of  religion,  a  falling  off  of  our  peo- 
ple on  the  one  hand  to  popish  supersti- 
tions, on  the  other  to  seditions,  novelties, 
giddiness,  confusion,  and  every  evil 
•work ;  and  lastly  of  a  multitude  to  down- 
right atheism,  would  certainly  and  sud- 
denly ensue  should  frequent  preaching 
fail." 

The  neglect  of  the  Gospel  proceeds 
from  various  causes.  Natural  corrup- 
tion and  pride  are  very  strong  in  us,  and 
the  Gospel  is  a  holy,  humbling  system, 
laying  man  in  the  dust;  giving  all  glory 
to  God,  and  yet  calling  for  much  self- 
denial  and  sacrifice.  Pride,  therefore, 
and  the  love  of  the  world,  and  the  in- 
dulgence of  sinful  or  carnal  desires,  keep 
men  from  cordially  receiving  the  Gospel. 
They  gladly  invent,  or  rely  on  other, 
and  easier  expedients,  that  will  not  so 
much  interfere  with  their  habits  of  self- 
indulgence.  Sloth  and  procrastination 
hinder  others,  not  seeing  the  infinite 
magnitude  of  eternal  things,  nor  realiz- 
ing the  uncertainty  of  life,  and  the  ir- 
reversible issue  following  death,  they 
trifle  and  are  careless  on  that  one  point 
where  all  our  energy  ought  to  be  excited. 
Fear  of  man  keeps  many  a  one  back 
from  decision  of  character.  The  busi- 
ness of  this  life,  magnified  beyond  its 
just  value,  because  we  have  inadequate 
views  of  the  Gospel,  fully  occupies  oth- 
ers.   By  these  and  various  other  means, 


Satan  detains  men  enchained  in  his 
power,  and  afar  off  from  the  blessings 
of  salvation ;  and  nothing  but  the  om- 
nipotent arm  of  Jehovah  can  deliver  the 
captive  soul. 

What  then  is  the  state  of  him  who 
neglects  the  Gospel  ?  He  is  despising 
God's  tenderest  mercy  ;  he  is  lying  un- 
der his  awful  condemnation.  It  is  not 
merely  man  that  is  displeased  and  of- 
fended, but  God  himself,  with  all  his 
majesty  and  glory,  his  wisdom  and 
power,  his  holiness  and  truth,  his  love 
and  tenderness,  his  infinite  excellence 
and  glorious  perfections. 

The  danger  incurred  by  disregarding 
this  salvation,  is  neither  slight  nor  tri- 
fling. The  Apostle  asks,  How  shall  we 
escape  if  we  neglect  it  ?  His  question  is 
vehemently  negative.  It  expresses  the 
absolute  impossibility  of  escaping  the 
divine  wrath.  A  man  may  be  so  subtle 
and  cunning  as  to  escape  reproach  or 
blame  from  his  fellow  creatures  ;  he  may 
be  so  ingenious  as  to  cover  his  irreligion 
from  every  human  eye  ;  his  conduct  may 
be  so  outwardly  fair,  that  he  may  stand 
well  with  every  human  being ;  but  what 
will  all  this  avail !  he  is  not  to  be  judged 
at  last  by  man,  but  by  the  all-wise  and 
almighty  Jehovah.  Who  can  escape  his 
his  omnipresence,  omniscience,  and  om- 
nipotence ?  what  time  can  take  you  out 
of  the  reach  of  Him  who  ever  liveth  ? 
what  place  can  hide  you  from  him  who 
is  every  where  alike  present  ?  what  sub- 
tilty  can  conceal  aught  from  him  who 
knows  every  inward  thought  of  the 
heart. 

If  we  only  regard  the  aggravation  of 
this  sin,  we  may  be  sure  that  a  peculiarly 
awful  doom  awaits  a  neglecter  of  salva- 
tion. Remember  what  has  been  said  of 
this  salvation,  as  the  riches  of  divine 
wisdom,  planned  before  time  began,  ef- 
fected by  the  only  begotten  Son  of  God, 
rescuing  us  from  eternal  perdition,  and 
restoring  us  to  heaven,  and  then  say 
whether  it  be  possible  for  a  creature  to 
cast  greater  contempt  on  God,  than  to 
prefer  the  perishing  vanities  of  a  fleeting 
world,  and  carelessly  to  disregard,  and 
slight,  and  make  light  of  the  most  won- 
derful display  of  divine  wisdom  and  love 
manifested  in  the  Gospel.     O  the  blind- 


THE  CHRISTIAN  HEARER.  335 


less,  hardness,  and  darkness  of  our  car- 
lal  hearts  !  We  profess  to  believe  these 
hings,  and  yet  disregard  nothing  more. 
How  tremendous  will  be  that  great  day, 
:  vhen  God  shall  enter  into  account  with 
hose   who  persevere  in  this  neglect ! 
.hey  shall  awaken  to  their  true  condi- 
.ion,  and  he  shall  say  to  them — Behold! 
!  ye  despisers,  and  wonder,  and  perish  ! 
'  Shall,"  says  one,  "  the  Son  of  God 
shed  his  blood  in  vain  ?  Shall  he  suffer, 
and  bleed,  and  die,  for  a  thing  of  nought  ? 
Is  it  nothing  unto  you  that  he  should  un- 
dergo all  these  things  ?  Can  it  be  a  mat- 
ter of  such  small  concern,  that  you  will 
scarce  make  enquiry  after  it  1   Ah !  be 
assured  that  these  things  are  not  so,  and 
God  grant  that  you  may  see  this  ere  it 
be  too  late."    You  may  be  blinded  even 
while  life  is  spared.    It  is  an  awful  dec- 
laration that  we  sometimes  see  exempli- 
fied, respecting  those  who  dislike  divine 
truth,  and  therefore  neglect  it,  that  "  be- 
cause they  received  not  the  love  of  the 
truth — God  shall  send  them  strong  de- 
lusion that  they  should  believe  a  lie,  that 
they  all  might  be  damned  who  believe 
not  the  truth,  but  had  pleasure  in  un- 
righteousness.   Our  first  fall  from  holi- 
ness and  happiness  arose  from  not  lis- 
tening to  the  voice  of  God  j  and  all  our 
subsequent  falls,  and  the  final  and  irre- 
versible ruin  of  the  wicked,  arise  from 
the  same  disregard  of  his  word. 

The  guilt  of  those  who  neglect  salva- 
tion is  immense  !  It  was  a  great  sin  in 
the  Jews  to  disobey  the  voice  of  God 
spoken  by  Moses.  It  was  a  still  greater 
sin  in  a  subsequent  generation,  after  the 
example  and  punishment  of  their  fore- 
fathers, to  despise  and  misuse  the  proph- 
ets. It  was  a  still  farther  aggravation  of 
iniquity,  beyond  all  this,  after  all  God's 
former  dealings,  and  when  the  nation 
had  been  carried  into  captivity  for  re- 
fusing to  hear  the  prophets,  to  reject  the 
chief  Prophet,  our  Lord  Jesus  Christ, 
and  bia  Apostles.  They  filled  vp  tiki 
measure  of  their  fathers. ...so  that,  our 
Lord  said  to  them,  upon  you  may  come 
all  the  rightrovs  blood,  shed,  upon  the 
earth.  They  sinned,  after  all  the  warn- 
ings of  so  many  generations  :  If  I  had 
not  come,  says  our  Lord  again,  they  had 
not  had  sin,  (not  to  that  extent;  but 


now  they  have  no  cloak  for  their  sin. 
O  Christian  reader  !  how  tremendously 
accumulated  is  the  guilt  of  those,  in 
these  last  days,  who,  after  the  experience 
of  so  many  ages,  and  with  such  a  cloud 
of  witnesses,  still  neglect  so  great  a  sal- 
vation ! 

Their  ruin  shall  be  sudden  and  irre- 
trievable !  "  How  shall  they  escape  ?" 
the  expression  intimates  that  the  day  of 
wrath  will  be  to  the  wicked  both  unex- 
pected and  inevitable.  They  would  glad- 
ly fly  away,  but  flight  from  the  Divine 
Presence  is  vain  and  impossible.  They 
would  gladly  hide  themselves  in  the  low- 
est depths,  and  be  covered  by  hills  and 
mountains,  but  still  God  is  there.  That 
omnipresence  which  is  the  highest  joy  of 
his  servants,  is  the  sum  of  all  terror  to 
his  enemies.  Do  they  attempt  to  justify 
themselves?  0  how  vain  !  Every  disre- 
garded minister,  every  broken  sabbath, 
every  neglected  Bible,  is  a  witness  against 
them.  The  very  dust  shaken  off  the  feet 
of  the  despised  minister  is  a  testimony 
against  them.  Mark  vi,  11.  God  has  de- 
clared that  "  it  shall  come  to  pass  that 
every  soul  which  will  not  hear  his  Son 
shall  be  destroyed  from  among  the  peo- 
ple." Acts  iii,  23.  God  has  made  known 
his  final  purpose — u  They  refused  to  hear N 
my  words ;  therefore,  behold,  I  will 
bring  evil  upon  them,  which  they  shall 
not  be  able  to  escape."  Jer.  xi,  10,  11. 

They  lie  under  the  curse  of  the  law  ; 
how  shall  they  escape  its  penalty? 
They  are  not  like  "  the  earth  which 
drinketh  in  the  rain  that  cometli  oft  up- 
on it,  and  bringeth  forth  herbs  meet  for 
them  by  whom  it  is  dressed,  and  receiv- 
eth  blessing  from  God  ;  but,"  are  like 
"  that  which  beareth  thorns  and  briars," 
and  "  is  rejected,"  and  u  is  nigh  unto 
cursing,  whose  end  is  to  be  burned." 
Ileb.  vi,  7-  AVhere  God  bestows  great 
advantages,  he  expeets  corresponding 
fruitfulness  ;  (Isa.  v,  1 — 7,)  and  if  there 
be  no  fruit,  a  double  curse  rests  there. 
The  law  denounces  wrath  and  perdition 
against  the  transgressor.  They  have 
transgressed  times  without  number.  In 
what  refuse  ran  they  trust  ?  Will  un- 
godly companion!  help  them  I  no  :  they 

equally  need  help.  Will  Satan's  power 
shield  them  ?  they  preferred  his  service  ; 


336 


THE  CHRISTIAN  HEARER. 


will  he  protect  them?  no:  he  is  in  him- 
self punished  ;  he  shares  the  curse,  and, 
as  far  as  joy  can  enter  his  malignant 
heart,  he  rejoices  in  their  ruin.  Can  the 
holy  angels,  or  any  of  the  saints  assist  ? 
No :  they  can  do,  they  choose  to  do, 
nothing  but  what  God  approves.  Do 
they  now  look  to  Christ  ?  O  grievous 
ruin  !  it  is  too  late  !  Their  once-neglected 
Saviour  is  now  their  righteous  judge. 
They  despised  his  salvation,  and  loved 
sinful  pleasures  better  than  Him  who 
died  for  them.  The  neglected  Gospel 
furnishes  another  aggravation  of  their 
ruin. 

They  will  be  condemned  at  the  final 
judgment.  In  the  day  of  trial,  "  God 
will  bring  every  work  into  judgment, 
with  every  secret  thing."  How  shall 
they  escape  !  What  plea  can  they  urge, 
when  the  pure  and  holy  law  of  God,  in 
all  its  reasonableness,  and  their  daily  vio- 
lations of  that  law,  are  set  before  them. 
To  the  righteous,  the  day  of  judgment 
is  a  day  of  great  joy.  1  Thess.  iv,  13 — 
18.  Those  that  are  justified  by  faith  in 
Christ,  and  love  him  and  his  people,  shall 
not  hear  of  one  sin ;  (Jer.  1,  20;  Micah 
vi,  19;  Heb.  viii,  12.)  but  they  shall 
hear  of  all  the  good  which  they  did,  and 
had  forgotten.  Matt.  xxv.  But  God  will 
enter  into  judgment  with  the  wicked. 
They  are  under  that  awful  saying  of 
Christ,  "  Whosoever  shall  not  receive 
you,  nor  hear  your  words,  when  ye  de- 
part out  of  that  house  or  city,  shake  off 
the  dust  of  your  feet.  Verily  I  say  un- 
to you,  it  shall  be  more  tolerable  for  the 
land  of  Sodom  and  Gomorrah  in  the  day 
of  judgment  than  for  that  city."  Matt, 
x,  14,  15.  0  how  vain  must  be  every 
plea  when  they  have  disregarded  the 
wisdom  of  God,  set  before  them  in  re- 
demption by  Jesus  Christ ;  when  they 
have  slighted  the  only  and  God's  own 
way  of  salvation  !  How  shall  they  stand 
in  his  sight !  they  are  speechless  before 
him !  and  they  hear  the  tremendous 
words,  Depart,  ye  cursed,  into  everlast- 
ing fire,  prepared  for  the  Devil  and  his 
angels ! 

They  shall  endure  eternal  wrath  !  It 
is  an  awful  question  put  by  our  Lord, 
How  can  ye  escape  the  damnation  of 
hell  ?    Who  can  leverse  the  terrible  sen 


tence  ?  When  it  is  once  passed,  it  is  ir- 
reversible. It  is  justly  merited.  They 
were  told  of  their  danger.  They  heard 
that  it  was  so  great  a  danger  that  the 
Son  of  God  himself  came  down  from 
heaven  to  avert  it,  and  yet  they  careless- 
ly slept,  or  rashly  squandered  away  the 
precious  hours  of  life  in  which  they 
might  have  obtained  it,  and  procrastina- 
ted, day  after  day,  month  after  month, 
and  year  after  year,  when  they  should 
have  fled  from  the  wrath  to  come.  They 
slighted  years  of  probation,  and  every 
warning  which  God  gave,  and  now  Sa- 
tan, with  malignant  triumph,  takes  them 
as  his  perpetual  prey,  his  lawful  cap- 
tives, and  they  enter,  never  to  leave  that 
dread  abode  where  "  the  worm  dieth  not, 
and  the  fire  is  not  quenched  !" 
'  These  are  not  mere  fancied  dangers 
to  awaken  and  excite  feelings  for  the 
present  moment.  They  are,  to  the  neg- 
lecters  of  salvation,  awful  and  swiftly- 
approaching  realities.  "  God  is  not  a 
man  that  he  should  lie,  neither  the  son 
of  man  that  he  should  repent ;  hath  he 
said,  and  shall  he  not  do  it  1  or  hath  he 
spoken,  and  shall  it  not  come  to  pass  ?" 
O  careless  hearers,  pity  yourselves !  Con- 
sider your  latter  end.  Search  the  Scrip- 
tures for  yourselves ;  follow  the  direc- 
tions there  given  by  your  all-merciful, 
and  wise,  and  holy  Creator  and  Judge  ; 
and  now  seek  to  obtain  part  and  lot  in 
the  deliverance  which  has  been  wrought 
out  by  the  Lord  Jesus  Christ. 

For  this  salvation  is  so  complete,  that 
even  those  who  have  hitherto  neglected 
it,  and  are  now  conscious  of  their  neg- 
lect, may  seek,  and  even  surely  expect, 
the  pardon  of  such  aggravated  guilt ;  a 
guilt  which  every  awakened  mind  will 
confess  to  be  most  dreadful  and  atrocious. 
Yes,  reader !  whoever  you  be,  or  whatev- 
er you  may  have  been,  now  hasten  to  the 
Saviour  ;  you  will  be  welcome  ;  he  now 
waits  willingly  and  gladly  to  receive  you, 
however  covered  over  with  guilt,  and  to 
accept  you  just  as  you  are.  He  will 
justify  you  freely,  and  replenish  you 
with  all  his  rich  and  full  mercies  and 
blessings  !  Thanks  be  unto  God  that  this 
salvation  is  so  great  and  perfect,  that 
nothing,  except  our  neglect  of  it,  in  one 
way  or  other,  can  exclude  us  from  its 


THE  CHRISTIAN  HEARER. 


337 


eternal  advantages.  The  trembling  sin- 
ner who  is  ready  to  think  himself  too 
ciiminal  to  be  pardoned,  or  too  polluted 
to  be  cleansed,  may  yet  come  to  Christ. 
God  sets  his  threatenings  before  us,  not 
to  destroy  us,  but,  in  tender  mercy,  that 
ere  the  evil  day  arrive,  we  may  have  re- 
pented, and  so  escape ;  you  may  see  this 
in  the  case  of  Nineveh,  and  in  various 
other  instances.  The  gracious  Saviour 
now  is  ready  to  receive  the  worst  sin- 
ners. The  chief  of  sinners  may  come 
to  him  with  entire  confidence,  and  may 
expect  from  him  the  free  gift  of  pardon, 
salvation,  and  all  that  he  requires. 

But  let  none  presume  hence  to  delay, 
and  fancy  that  this  very  grace  furnishes 
an  excuse  for  negligence.  Even  a  par- 
tial neglect  of  it  will  not  escape  sorrow 
and  rebuke  in  this  life,  and  those  whose 
souls  are  not  finally  ruined,  often  ob- 
scure their  hope  and  bring  darkness  on 
their  mind,  by  giving  way  to  careless- 
ness about  their  eternal  interests.  O 
let  none  trifle  with  things  of  such  im- 
mense moment  as  their  spiritual  and 
eternal  welfare  !  For,  consider  farther, 

The  danger  of  neglecting  this  salva- 
tion may  be  more  specially  shown  from 
the  solemn  truth  that  the  present  mo- 
ment is  the  only  opportunity  for  em- 
bracing it,  that  we  can  call  our  own, 
and  the  grace  of  God  being  wholly  be- 
yond our  controul,  if  we  now  neglect 
this  grace,  it  may  never  again  be  afforded 
us.*  The  Scriptures  frequently  dwell 
on  there  being  but  a  limited  period  for 
hearing  the  word.    David  says,  (Ps.  xcv, 


*  Mr.  Gisbornc  makes  the  following-  awaken- 
ing- observation  on  the  importance  of  attention 
to  each  sermon  that  we  hear. —  "To  how  many 
sinners  has  an  individual  sermon  been  made  as 
it  were  the  hinge  of  conversion,  the  turning- 
point  between  life  and  and  death !  Did  you 
withhold  your  attention  from  the  last  sermon  at 
whicli  you  were  present?  how  know  you  but  in 
that  sermon  was  contained  an  elucidation  of 
some  important  doctrine  which  you  miscon- 
ceive ;  a  scriptural  example  of  virtue  most 
needful  to  your  edification;  a  scriptural  denun- 
ciation of  vengeance  against  your  own  beset- 
ting sin?  How  know  you  but  that  to  the  ab- 
sence  of  the  Christian  armour  which  that  dis- 
course would  have  supplied,  your  fall  under  re- 
cent temptations  is  to  he  attributed?  How 
know  you  out  from  the  absence  of  that  armour, 
temptations,  even  now  impending  over  your 
head,  will  derive  their  particular  strength?" 

43 


7,)  To-day,  if  ye  will  hear  his  voice. 
The  Apostle  (Heb.  iii,  12—14,)  lays 
much  stiess  on  this  expression,  "  Take 
heed,  lest  there  be  in  any  of  you  an  evil 
heart  of  unbelief  in  departing  from  the 
living  God  :  but  exhort  one  another  dai- 
ly, while  it  is  called  to-day,  lest  any  of 
you  be  hardened  through  the  deceitful- 
ness  of  sin :  for  we  are  made  partakers 
of  Christ,  if  we  hold  the  beginning  of 
our  confidence  steadfast  unto  the  end ; 
while  it  is  said,  To-day,  if  ye  will  hear 
his  voice."  And  he  afterwards  again 
presses  this,  (chap,  iv,  ver.  7.)  "Again 
he  limited  a  certain  day,  saying  in  Da- 
vid, To-day,  after  so  long  a  time."  He 
tells  the  Corinthians  also,  "  We  beseech 
you,  also,  that  ye  receive  not  the  grace 
of  God  in  vain... .Behold,  now  is  the  ac- 
cepted time  !  Behold,  now  is  the  day  of 
salvation  !"  And  so  Isaiah  says,  "  Seek 
ye  the  Lord,  while  he  may  be  found  ; 
call  ye  upon  him,  while  he  is  near." 
Now  if  prophets  and  apostles  thus  ear- 
nestly urge  us  to  use  the  present  time, 
and  our  Saviour  himself  pathetically  and 
deeply  sighs  over  Jerusalem,  "  If  thou 
hadst  known,  even  thou,  at  least  in  this 
thy  day,  the  things  which  belong  to  thy 
peace!"  Surely  it  must  be  a  thing  of 
infinite  danger  to  neglect  so  great  salva-N 
tion  for  a  single  day,  or  a  single  hour. 

O  the  danger  of  delay  and  procrasti- 
nation !  It  is  the  grand  device  of  Satan 
to  keep  our  souls  from  a  present  atten- 
tion to  our  salvation.  Most  men  think 
of  being  religious  at  some  time  or  other. 
Undoubtedly  the  great  multitude  of  those 
now  in  eternal  wo  once  purposed  to  re- 
pent of  their  sins  and  turn  to  God  ;  but 
they  stifled  their  convictions,  deferred 
the  work  to  another  time,  and  so  were 
lost. 

To-day  is  the  whole  of  time  that  you 
can  call  your  own.  Attend  while  you 
are  called ;  enter  in  while  the  door  is 
open,  lest  it  be  forever  closed.  It  is 
possible  that  the  day  of  mercy  may  be 
ended  as  to  you,  even  before  the  day  of 
death  comes.  God  sometimes  gives  up 
those  who  have  refused  to  hear,  to  a  har- 
dened heait,  even  while  life  continues. 
Thus  Pharaoh  was  hardened  before  his 
death.  To-day,  then, — forthwith — im- 
mediately— While  the  word  is  sounding 


338 


THE  CHRISTIAN  HEARER. 


in  your  ears — while  the  invitation  comes 
to  you — now — now  is  the  accepted  time. 
How  know  you  but  that  this  may  be  the 
special,  the  appointed,  the  only  season  of 
grace  for  you7?  "Now,  as  though  God 
did  beseech  you  by  us,  we  pray  you  in 
Christ's  stead,  be  ye  reconciled  to  God." 

O  reader,  think  of  that  word,  To-day. 
Well  may  we  be  in  earnest  with  you : 
Satan,  and  the  flesh,  and  the  world,  plead 
hard  against  Christ,  and  against  you. 
They  all  say,  To-morrow.  No  !  to-mor- 
row will  not  do ;  for  God  says,  to-day. 
Begin  this  very  day  to  hear,  believe,  and 
obey  his  voice.  There  will  always  be 
difficulties.  Those  difficulties  will  in- 
crease, and  not  diminish.  You  never 
can,  you  never  will,  in  your  whole  life, 
have  a  more  suitable  season  for  breaking 
through  all  obstacles,  and  giving  your- 
self up  to  God,  than  the  present  moment. 
<:  Behold,"  says.  Christ,  "  I  stand  at  the 
door  and  knock.  If  any  man  hear  my 
voice,  and  open  the  door,  I  will  come  in 
to  him,  and  sup  with  him,  and  he  with 
me."  Fear  then  to  lose  the  divine  mer- 
cy, and  weary  the  divine  patience,  by 
inexcusable  presumption.  Fear  to  pro- 
voke the  divine  wrath  and  displeasure. 

To  defer  reconciliation  to  God  to  any 
future  period,  is  the  most  reprehensible 
and  ruinous  folly.  It  supposes  that  God 
will  indulge  us  with  the  allowance  of 
sensual  and  sinful  appetites,  and  cause 
his  mercy  to  wait  till  we  have  executed 
our  iniquitous  purposes.  It  shows  that 
we  do  in  our  hearts  prefer  Satan  to 
Christ,  sin  to  holiness,  and  earth  to 
heaven.  And  can  we  seriously  think 
that  God  will  be  thus  mocked  ?  No ;  we 
deceive  only  ourselves  ;  we  fill  up  thus 
the  measure  of  sin  to  our  ruin. 

To-day,  then,  God  calls  you  ;  to-day  he 
sets  before  you  the  riches  of  his  grace 
a  free  reconciliation,  full  pardon,  the  gift 
of  his  Spirit,  and  the  sure  hope  of  ever 
lasting  life.  Before  you  refuse,  before 
you  delay,  before  you  trifle  with  and 
neglect  so  great  a  salvation,  think  what 
may  be  on  the  morrow.  If  you  reject 
his  offer,  to-morrow  may  be  too  late. 
God  may  be  silent — his  grace  may  no 
longer  be  set  before  you, — his  Gospel  no 
more  sound  in  your  ears ;  you  may  be 
given  up  to  a  hardened  heart;  you  may  be 


doomed  to  eternal  perdition.    Thus  you 
may  be  left  under  the  final  curse  of  bit- 
ter and  unavailing  self-reproach,  and  for 
ever  remain  in  that  outer  darkness  where 
is  weeping  and  gnashing  of  teeth.  0 
what  an  awful  description  is  that  given 
by  our  Lord  of  those  who  in  his  day 
neglected  this  salvation — "  This  people's 
heart  is  waxed  gross,  and  their  ears  are 
dull  of  hearing,  and  their  eyes  they  have 
closed ;  lest  at  any  time  they  should  see 
with  their  eyes,  and  hear  with  their  ears, 
and  should  understand  Avith  their  heart, 
and  should  be  converted,  and  I  should 
heal  them !"    May  the  writer  and  the 
reader  of  these  pages  ever  receive  from 
above  that  power  of  the  Holy  Spirit 
which  may  enlighten  the  eyes  of  our 
understanding,  and  preserve  us  from  a 
doom  so  earnestly  to  be  deprecated,  so 
deeply  to  be  deplored  !   For,  after  all, 
what  can  mere  reasoning  avail  ?  O  bles- 
sed Spirit !  thou  alone  canst  convert  and 
edify.    It  has  been  most  justly  observed,* 
and  the  author  feels  that  the  fault  has 
too  often  attached  to  himself,  "  Some 
press  to  duties,  so  that  they  seem  to 
think,  that  their  reasonings  are  able  to 
enforce  a  compliance ;  or  at  least  they 
do  not  take  care  to  keep  up,  upon  them- 
selves and  their  hearers,  a  constant  sense 
of  the  contrary,  in  order  earnestly  to  en- 
gage in  dependence  on  the  Spirit  of  the 
Lord." 

0  Holy  Ghost !  into  our  minds, 

Send  down  thy  heavenly  light ; 
Kindle  our  hearts  with  fervent  zeal, 
To  serve  God  day  and  night. 

Ordination  Service. 


CHAPTER  XIV. 

The  Blessed  Results  of  Faithful  Hear- 
ing. 

The  former  chapter  closed  with  an 
affecting  description  given  by  our  Lord 
of  the  awful  state  of  those  who  neglect- 
ed the  Gospel :  we  turn  now  to  a  bright- 
er scene.  Our  Lord,  after  speaking  those 
awakening  words,  directly  contrasts  the 
state  of  the  wicked  with  the  happiness  of 
his  own  disciples,  receiving  his  word — 


Sec  Halyhurton's  Life. 


THE  CHRISTIAN  HEARER. 


339 


But  blessed  are  your  eyes,  for  they 
see  ;  and  your  ears,  for  they  hear  ;  for 
verily  I  say  unlo  you,  that  many  proph- 
ets and  righteous  men  have  desired  to  see 
I  those  things  which  ye  see,  and  have  not 
seen  them;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard 
them."  They  wTere  blessed  above  those 
I  around  them  who  disregarded  the  words 
of  Christ;  above  even  kings  and  proph- 
lets  of  former  ages,  who,  though  they 
knew  Christ,  and  trusted  in  him  as  a 
Saviour  to  come,  had  yet  comparatively 
very  indistinct  apprehensions  of  him, 
and  would  have  rejoiced  to  have  wit- 
nessed what  the  Apostles  did.  The  par- 
ticulars of  this  blessing  are  worthy  of 
distinct  and  full  consideration.  In  what 
respects  is  the  faithful  hearer  blessed  ? 

His  faculties  are  then  employed  for 
the  end  for  which  they  were  gi  ven.  Our 
various  senses  and  abilities,  our  sight,  our 
hearing,  our  memory,  understanding,  and 
affections,  were  bestowed  upon  us  for  the 
glory  of  God,  and  our  own  present  and 
eternal  good.  They  are  then  engaged  for 
these  ends,  and  used  to  the  best  account, 
when  they  are  exercised  upon  discover- 
ing and  receiving  the  sacred  truths  of 
the  Gospel.  The  Gospel  alone  sets  be- 
fore us  that  whidh  can  fill  and  satisfy  our 
immortal  souls  j  and  when  our  faculties 
are  employed  on  other  things,  without 
reference  to,  or  concern  about,  the  will 
of  God,  all  our  powers  are  wasted  and 
squandered  away ;  we  "  spend  money 
for  that  which  is  not  bread,  and  labour 
for  that  which  satisficth  not."  They  are 
not  merely  unprofitably  expended,  but 
.lost  in  a  way  that  will  bring  upon  us  fu- 
ture condemnation  and  final  ruin.  But 
let  our  faculties  be  rightly  directed  to 
know  and  do  the  will  of  God,  and  we 
are  so  living  as  he  would  have  us  live, 
as  will  glorify  his  name,  secure  his  fa- 
vour, and  our  own  best  happiness. 

His  many  advantages  arc  improved 
to  the  purpose  for  which  they  have  been 
bestowed.  Peculiar  and  distinguished 
are  the  privileges  which  we  enjoy  in  this 
day,  and  in  this  land.  We  live  in  a  day 
of  much  light ;  and,  blessed  be  God,  of 
increasing  religion  and  piety.  We  live 
in  a  protestant  country,  and  have  the 
Bible  richly  diffused  among  us.     We  do 


not  enough  thank  God  for  being  born  in 
such  an  age,  and  such  a  country,  and 
that  we  are  spared  a  combat  with  many 
prejudices  of  birth,  custom,  and  exam- 
ple, which  our  forefathers  sustained,  and 
others  still  sustain.  It  is  true,  that  some 
have  to  struggle  through  great  difficul- 
ties, before  they  are  brought  to  see  the 
truth  as  it  is  in  Jesus  :  if  grace  has  en- 
abled us  to  do  so,  we  have  only  the  more 
cause  for  gratitude.  But  there  are  mul- 
titudes who  neglect  all  these  advantages, 
and  who  will  therefore  have  a  worse 
doom  hereafter  than  Sodom  or  Gomorrah. 
To  have  been  led  by  divine  grace  to 
seize  the  golden  opportunity  for  eternal 
life,  is  a  blessing  for  which  we  shall 
thank  God  through  eternity.  It  was  not 
any  wisdom  in  the  Christian,  more  than 
in  others ;  it  was  God's  mercy,  and  the 
teaching  of  his  Spirit,  that  made  all  the 
difference.  This  wonderfully  enhances 
the  blessing,  and  for  this  our  song  shall 
swell  the  heavenly  chorus  hereafter,  with 
endless  joy  and  gratitude. 

His  knowledge  of  the  most  important 
truths  is  enlarged.  It  is  not  merely  the 
reading  of  good  books,  or  hearing  of 
good  sermons,  from  worldly  motives,  and 
in  a  worldly  spirit,  that  increases  divine 
knowledge.  The  teaching  of  God's^ 
Spirit  is  necessary  for  this  end  ;  and  that 
teaching  is  freely  bestowed  in  a  due  re- 
gard to  the  preaching  of  the  word. 
IIow  blessed  is  it  to  be  thus  divinely  in- 
structed !  All  saving  knowledge  comes 
from  hence;  if  you  neglect  the  means 
which  God  has  appointed,  he  may  leave 
your  soul  to  perish  for  lack  of  knowl- 
edge, in  the  midst  of  the  most  abundant 
means.  But  experience  shows  that  by  a 
humble,  faithful,  and  regular  attendance 
on  the  ministry  of  the  word^  with  a 
spirit  of  prayer  for  God's  blessing, 
knowledge  of  divine  things  is  given  to 
you  from  above-  Thus  every  sermon 
may  be  the  means  of  your  increasing  in 
heavenly  wisdom.  It  is  in  this  view 
that  Solomon  says,  "  Hear  instruction, 
and  be  wise,  and  refuse  it  not.  Blessed 
is  the  man  that  heareth  me,  watching 
daily  at  my  gates,  waiting  at  the  posts 
of  my  doors;  »for  whoso  findeth  me, 
findeth  life,  and  shall  obtain  favour  of 
the  Lord."     A  little  knowledge,  where 


340 


THE  CHRISTIAN  HEARER. 


it  is  from  above,  where  it  is  gracious  and  i 
6aving,  has  a  blessedness  above  all  calcu-  ] 
lation.    At  the  time  that  our  Lord  pro-  i 
nounced  the  Apostles  blessed,  (Matt,  xiii,  i 
16,)  they  knew  very  little,  but  they  were  i 
under  his  teaching ;   he  explained  his  1 
doctrine  to  them  more  fully ;  and,  by  ] 
degrees,  they  came  to  the  riches  of  the 
full  assurance  of  understanding-.  Let 
us  then  earnestly  apply  ourselves  to  this 
souice  of  instruction.    How  forcible,  in 
this  view,  is  that  address,  (Prov.  ii,  1 — 6,) 
"My  son,  if  thou  wilt  receive  my  words, 
and  hide  my  commandments  with  thee, 
....so  that  thou  incline  thine  ear  unto 
wisdom,  and  apply  thine  heart  to  under- 
standing :  yea,  if  thou  criest  after  knowl- 
edge, and  liftest  up  thy  voice  for  under- 
standing;  if  thou  seekest  for  her  as  sil- 
ver, and  search  est  for  her  as  for  hid 
treasures ;   then  shalt  thou  understand 
the  fear  of  the  Lord,  and  find  the  knowl- 
edge of  God,  for  God  giveth  wisdom." 

Hereby  we  know  that  God  has  called 
us  out  of  the  world,  to  partake  of  the 
blessings  of  the  Gospel.  St.  Paul  says, 
"  Whom  he  did  predestinate,  them  he  al- 
so called."  Rom.  viii,  30.  This  is  an  in- 
estimable privilege.  By  the  preaching  of 
the  Gospel  we  are  called  out  from  a  world 
lying  in  wickedness,  from  the  service  of 
sin  and  Satan,  to  follow  the  Saviour  and 
obtain  his  glory.  2  Thess.  ii,  14.  In 
this  heavenly  calling,  (Heb.  iii,  1,)  we 
are  invited  by  the  Father  of  all  mercies 
freely  to  partake  of  all  spiritual  bless- 
ings. Are  we  doubtful  whether  we  are 
included  %  how  can  we  doubt,  when  the 
last  lingering  words  of  his  own  book 
again  repeat  the  oft-reiterated  (Isa.  lv, 
1 ;  John  vii,  37)  invitation,  "  Whosoever 
will,  let  him  take  of  the  water  of  life 
freely."  Rev.  xxii,  17.  Do  you  feel  so 
pressed  and  weighed  down  with  sin,  that 
you  think  you  cannot  be  included  ?  you 
are  the  very  persons  specially  invited — 
"  Come  unto  me,  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you 
rest."  Matt,  xi,  28.  Do  you  hesitate  ? 
ministers  are  sent  on  purpose  to  entreat 
you — H  We  are  ambassadors  for  Crfrist ; 
as  though  God  did  beseech  you  by  us, 
we  pray  you,  in  Christ's  stead,  be  ye  rec- 
onciled." 2  Cor.  v.  20.  Are  you  still 
full  of  fears  that  you  may  not  believe  ? 


nay,  rather  fear,  lest  you  should  not  obey 
his  commands ;  for  "  this  is  his  com- 
mandment, that  ye  should  believe  on  the 
name  of  his  Son  Jesus  Christ."  1  John 
iii,  23.  Rather  fear,  lest  you  incur  his 
final  wrath  by  unbelief — "  He  that  be- 
lieveth  not  the  Son,  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him." 
John  iii,  36.  And  as  God  thus  calls  all 
that  hear  the  Gospel  by  the  outward 
preaching,  so  he  inwardly,  by  the  teach- 
ing and  internal  calling  of  his  blessed 
Spirit,  given  with  the  outward  word,  dis- 
poses his  people  to  attend  to  his  word, 
and  to  become  partakers  of  his  blessing, 
and  to  have  fellowship  with  his  Son.  1 
Cor.  i,  9 ;  1  Thess.  i,  5. 

Conviction  of  sin  follows  a  right  hear- 
ing of  the  word.  We  shall  thus  be  led 
to  acknowledge  the  perfection  of  the  law 
of  God,  and  the  wretchedness  and  insol- 
vency of  man,  and  be  truly  humbled  and 
contrite  before  God.  This  is  the  special 
work  of  the  Holy  Spirit  through  hear- 
ing. Acts  ii,  37.  It  is  founded  on  a 
knowledge  of  God's  holy  law  requiring 
constant  and  undeviating  obedience  in 
thought  as  well  as  in  word  and  deed, 
and  of  our  own  innumerable  violations 
of  that  law,  and  utter  inability  to  fulfill 
it ;  on  a  view  of  the  unspeakable  loving- 
kindness  of  the  Lord,  and  our  own  vilo, 
ungrateful,  hard,  and  evil  hearts.  Then 
our  guilt  is  not  extenuated,  but  confes- 
sed ;  and  our  natural  corruption  is  not 
brought  forward  as  an  excuse,  but  as  an 
aggravation  of  our  many  offences.  This 
conviction  arises  from  a  cordial  recep- 
tion of  the  truth.  This  important  effect 
of  the  instruction  of  ministers  is  inde- 
pendent of  their  endeavours.  There  is 
this  unavoidable  defect  in  the  teaching  of 
ministers,  that  they  cannot  answer  as  to 
the  result  in  particular  cases.  But  the 
Spirit  of  God,  through  them,  does  much 
more.  He  not  only  presents  in  the  word 
the  truths  which  he  designs  to  teach,  but 
he  also  opens  the  heart  to  receive  them 
■  — "  The  Lord  opened  Lydia's  heart  that 
.  she  attended  to  the  things  which  were 
;  spoken  of  Paul."  As  soon  might  the 
j  blind  reason  themselves  into  sight  j  or 
-  the  deaf  into  hearing,  as  we,  by  any 
I  powers  of  our  own,  remove  the  blind- 
I  ness  and  hardness  of  our  hearts,  and  bc- 


THE  CHRISTIAN  HEARER. 


341 


come  truly  contrite  and  penitent.  As 
the  mighty  works  of  Christ  were  per- 
formed by  his  miraculous  and  visible  in- 
terference, so  it  is  no  less  necessary  for 
the  Holy  Spirit  by  his  real,  though  invis- 
ible interference,  to  awaken  and  renew 
the  dead  souls  of  men,  and  convince 
them  of  sin.  But  though  repentance 
and  conviction  of  sin  are  thus  the  work 
of  the  Spirit,  yet  the  preacher  is  the 
chief  means  which  the  Spirit  uses ;  and 
of  the  word  He  declares,  "  It  shall  ac- 
complish that  which  I  please,  and  it  shall 
prosper  in  the  thing  whereto  I  sent  it." 
Conviction  of  sin  is  one  great  design  of 
God  in  sending  his  ministers.  Thus 
Nineveh  was  led  to  repent.*  Thus  Ba- 
ruch  was  directed  to  go  and  proclaim 
the  words  of  the  Lord  under  this  hope 
— "  It  may  be  they  will  present  their 
supplication  before  the  Lord,  and  will 
return  every  one  from  his  evil  way." 
Jer.  xxxvi,  7. 

Another  blessed  result  of  hearing 
aright  is,  that  it  is  God's  method  of  im 
parting-  faith  to  his  people.  Faith  is  un- 
doubtedly God's  gift.  John  vi,  44;  Matt, 
xvi,  17;  Phil,  i,  29.  But  the  way  in 
which  it  pleases  him  that  it  should  begin, 
is  by  hearing  the  truth.  Rom.  x,  17.  We 
look  in  vain  for  faith  among  those  who 


know  not  divine  truth,  and  never  hear 
the  word  of  God.    But  Paul  describes 
the  faith  of  Christians  as  following  hear- 
ing the  word  of  truth.  Eph.  i,  13.  Faith 
springs  from  the  word,  as  the  living 
plant  from  the  root,  and  as  the  rays  from 
the  sun.    It  is  impossible  for  any  one  to 
become  a  believer  in  Christ,  but  through 
some  part  of  revealed  truth  made  known 
to  him.*    The  progress  of  faith  proceeds 
in  the  same  way  from  hearing.    At  first, 
we  are  weak  in  faith,  like  little  children, 
but  the  word  is  as  milk  to  the  young,  (1 
Cor.  iii,  1,  2.)  and  as  meat  to  the  strong 
men,  (Heb.  v,  14.)  by  which  both  are 
nourished  and  strengthened.     And  the 
perfecting  of  faith  is  connected  also 
with  the  ministry  of  the  word.    St.  Paul 
shows  at  some  length  that  ministers  are 
appointed  for  this  end,  even  the  perfect- 
ing of  the  saints.  Eph.  iv,  11 — 13.  Right 
hearing  of  the  word  nourishes  till  it  per- 
fects faith.    It  will  be  found  true,  in 
general  experience,  that  in  proportion  as 
the  whole  truths  of  God  are  clearly 
brought  before  the  minds  of  men  by  the 
public  ministry  of  the  word,  and  as  they 
faithfully  and  constantly  attend  it,  so 
true  Christian  faith,  with  all  its  blessed 
effects,  will  spread  and  increase.!  The^ 


*  Alluding-  to  the  repentance  of  the  people  of 
Nineveh,  Latimer  says,  "Jonah  was  but  one 
man,  and  he  preached  but  one  sermon,  and  it 
was  but  a  short  sermon  neither,  as  touching  the 
number  of  words,  and  yet  he  turned  all  the 
whole  city,  great  and  small,  rich  and  poor,  king 
and  all.  We  be  many  preachers  here  in  Eng- 
land, and  we  preach  many  long  sermons,  and 
yet  the  people  will  not  repent  nor  convert.  This 
was  the  fruit,  the  effect,  and  the  good,  that  his 
sermon  did,  that  all  the  whole  city,  at  his 
preaching,  converted  and  amended  their  evil 
living,  and  did  penance  in  sackcloth.  And  yet 
here  in  this  sermon  of  Jonah  is  no  great  cu- 
riousncss,  no  great  clerklincss,  nogreat  affection 
of  words,  nor  of  painted  eloquence  ;  it  was  none 
other  but  Yet  forty  days  and  Sinctch  shall  be 
destroyed  1  It  was  no  more.  This  was  no  gTSa* 
curious  sermon;  but  this  was  a  nipping  sermon 
a  pinching  sermon,  a  biting  sermon,  it  Lad  ;i  lull 
bite,  it  was  a  rough  sermon,  and  a  sharp-biting 
sermon.  Do  you  not  here  marvel  that  these 
Ninevites  cast  not  Jonah  in  prison,  that  they 
did  not  revile  and  rebuke  him?  They  did  not 
revile  him,  nor  rebuke  him;  hut  God  pave 
them  grace  to  hear  him,  and  to  convert,  and 
amend  at  this  preaching.  A  strange  matter,  so 
noble  a  city  to  give  place  to  one  man's  sermon !' 
Sermon,  on  Luke  xii,  15. 


♦Latimer  thus  meets  the  objection  made 
from  his  admitting  that  some  of  our  forefathers 
might  be  saved  without  hearing — "But  some 
will  say,  What  need  we  preachers  then  )  God 
can  save  his  elect  without  preachers.  A  goodly 
reason!  God  can  save  my  life  without  meat  and 
drink,  need  I  none  therefore  ?  God  can  save  me 
from  burning  if  I  were  in  the  lire,  shall  I  run 
into  it  therefore  ?  No,  no ;  I  must  keep  the 
way  that  God  hath  ordained,  and  use  the  ordi- 
nary means  that  God  hath  assigned,  and  not. 
seek  new  ways.  This  office  of  preaching  is  the 
only  ordinary  way  that  God  hath  appointed  to 
save  us  all  by."     Sermon  on  Matt,  xxii,  *J1. 

tThc  Reformers  insisted  much  on  this.  Cran- 
iner,  in  his  Catechism  published  in  1548j  gives 
this  exhortation — "Forasmuch  as  faith  is  the 
work  of  God  and  the  light  of  our  hearts,  which 
God  putteth  in  us  by  Ins  word  and  Holy  .Spirit, 
(•O  that  we  cannot  attain  faith  and  the  knowl- 
edge of  Christ  without  God's  word  and  true 
preacherH,)  therefore  accustom  yourselves  even 
from  your  tender  ape  to  hear  the  word  of  God, 
that  he  by  his  Holy  Spirit  may  move  and  stir 
Up  your  hearts  to  true  faith  and  knowledge  of 
him."  Tindal,  also,  in  his  Exposition  of  1 
John  i,  'A — if  says,  "To  bring  unto  the  fellow- 
ship of  God  and  Christ,  and  of  them  that  be- 
lieve in  Christ,  is  the  final  intent  of  all  Scrip- 


342 


THE  CHRISTIAN  HEARER. 


reason  is,  it  is  promised  that  a  divine 
power  shall  accompany  the  word — "  My 
word  that  goeth  forth  out  of  my  mouth, 
shall  not  return  unto  me  void."  The 
word  of  man,  or  of  angels,  has  no  such 
power.  Certainly,  though  men  by  per- 
suasion can  produce  many  important 
changes  of  sentiment,  no  voice  or  word 
of  men  can  by  its  native  energy  impart 
divine  faith,  and  regenerate  and  convert 
the  soul.  John  i,  12,  13  ;  James  i,  18. 
True  Christian  faith  will  not  spring  or 
grow  under  mere  human  doctrine.  Thus 
saith  the  Lord,  is  the  only  foundation 
for  that  faith  which  overcomes  the  world 
and  gives  peace  to  the  troubled  con- 
science. St.  Paul  restricts  the  gift  of 
faith  in  ordinary  cases  to  the  hearing  of 
the  word,  as  is  evident  from  the  whole 
passage.  Rom.  x,  8 — 17.  All  systems 
of  ethics,  all  mere  human  philosophy, 
all  the  wisdom  of  this  world  are  utterly 
insufficient.  In  Jeremiah  xxiii,  28,  29, 
it  is  asked,  with  amazing  emphasis  and 
force  of  contrast,  "  What  is  the  chaff  to 
the  wheat  ?  saith  the  Lord  :  is  not  my 
word  like  as  a  fire,  and  like  a  hammer 
that  breaketh  the  rock  in  pieces  ?"  The 
Holy  Scriptures  were  written  for  the 
very  purpose  of  producing  faith  in  those 
who  received  them.  "  These  things," 
says  St.  John,  "  are  written  that  ye 
might  believe  that  Jesus  is  the  Christ, 
the  Son  of  God,  and  that  believing  ye 
might  have  life  through  his  name."  John 
xx,  21. 

Hereby  our  justification  is  confirmed. 
It  is  true  that  we  are  justified  freely  by 
the  grace  of  God,  through  the  redemp- 
tion that  is  in  Christ  Jesus.  Rom.  iii,  24. 
But  how  do  I  receive  the  blessing  ?  by 
faith.  What  is  the  warrant  of  that 
faitli  ?  the  word  of  God.  How  are  we 
to  obtain  that  faith  ?  by  hearing.  How 


tare,  why  it  was  given  of  God  unto  man,  and 
the  only  thing-  which  all  true  preachers  seek, 
and  whereby  ye  shall  ever  know  and  discern 
the  true  word  of  God  from  all  false  and  coun- 
terfeited doctrine  of  vain  traditions,  and  the 
true  preacher  from  the  wily  hypocrite.  We 
preach  unto  you,  says  John,  that  everlasting- 
life  which  we  have  heard,  and  in  hearing  re- 
ceived through  faith,  and  are  sure  of  it,  to  draw 
you  to  us  out  of  that  fellowship  which  we  have 
with  the  damned  Devils  in  sinful  lusts  and  ig- 
norance of  God." 


is  that  faith  proved  to  be  genuine  ?  by 
its  conforming  the  soul  to  the  word,  and 
producing  corresponding  fruits  in  the 
life.  "  My  sheep  hear  my  voice,  and  I 
know  them  and  they  follow  me."  John 
x,  27.  WThen  we  hear  Christ's  voice 
and  follow  him,  then  we  may  be  sure 
that  he  knows  us,  and  we  are  his  sheep, 
and  among  his  justified  people.  "  Whom 
he  called,  them  he  also  justified."  Rom. 
viii,  30. 

Hereby  our  adoption  is  certified.  God 
gives  to  his  people  the  spirit  of  adoption; 
the  power,  the  right  or  privilege,  to  be- 
come the  sons  of  God.  John  i,  12. 
This  is  given  to  those  "  that  believe  on 
the  name  of  his  Son."  When  Christ  is 
preached,  and  I  hear,  and,  through  the 
Holy  Spirit,  accept  the  offer  of  mercy  in 
Christ,  I  become  a  child  of  God,  and  am 
reckoned  in  that  family  of  which  it  is 
said,  cc  As  many  as  are  led  by  the  Spirit 
of  God  they  are  the  sons  of  God.  For 
ye  have  not  received  the  spirit  of  bond- 
age again  to  fear ;  but  ye  have  received 
the  spirit  of  adoption,  whereby  we  cry, 
Abba,  Father.  The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  the 
children  of  God,  and  if  children,  then 
heirs,  heirs  of  God,  and  joint  heirs  with 
Christ."  Rom.  viii,  14 — 17.  By  nature 
men  are  the  servants  of  sin  and  under 
its  tyrannical  bondage  ;  but  the  receiving 
of  the  truth  breaks  the  chains  and  ad- 
mits them  to  the  glorious  liberty  of  the 
children  of  God.  Rom.  viii.  21.  Our 
Lord  says,  "  ye  shall  know  the  truth, 
and  the  truth  shall  make  you  free." 
John  viii,  32.  Who  can  tell  the  blessed- 
ness of  looking  up  to  God  with  filial  con- 
fidence and  love  as  our  Father  ?  Surely 
no  tongue  can  express  the  delightful  bliss 
of  seeing  the  love  of  a  Heavenly  Parent 
in  our  own  paternal  feelings,  and  discov- 
ering in  our  care  and  tenderness  towards 
our  children,  day  by  day,  fresh  traces 
and  emblems  of  his  parental  care,  and 
love,  and  terderness  towards  us  his  chil- 
dren, elevating  the  heart  to  him,  and 
filling  it  with  joy  and  gladness.  O  what 
fulness  of  joy  is  it  to  have  such  a  father, 
so  wise,  so  mighty,  so  rich  and  so  boun- 
tiful, so  kind  and  so  tender,  so  holy  and 
so  unspeakably  excellent,  our  reconciled 
Father  in  Jesus  Christ ! 


THE  CHRISTIAN  HEARER. 


343 


Hereby  our  election  is  secured.  We 
are  charged,  "  Give  diligence  to  make 
your  calling  and  election  sure."  2  Pet.  i, 
10.  By  diligently  attending  the  means 
of  grace,  we  obtain  divine  strength,  ena- 
bling us  to  be  holy  and  to  glorify  God, 
and  thus  have  a  sweet  assurance  given 
that  we  are  chosen  in  Christ.  Eph.  i,  4. 
And  what  love  is  here !  that  God  should, 
from  his  own  good  pleasure,  before  time 
began,  have  planned  salvation,  and  pur- 
posed, to  the  glory  of  his  own  grace,  and 
the  praise  of  his  name,  to  save  us  from 
i  sin,  make  us  holy,  and  bring  us  to  his 
!  kingdom  :  I  say,  this  is  such  a  display  of 
divine  mercy  and  love,  as,  if  once  rea 
sonably  made  out  from  the  word  of  God 
and  the  work  of  his  Spirit  on  the  heart, 
cannot  but  fill  us  with  love,  and  grati- 
jtude,  and  assured  hope,  and  the  most 
joyful  anticipations  of  future  glory,  and 
deeply  humble  our  souls  in  the  convic- 
tion that  all  we  are  and  have  is  of  sove- 
reign grace  and  love.  Latimer  says, 
"  Whosoever  heareth  the  word  of  God 
and  followeth  it,  the  same  is  elect  by 
him.  And  again,  whosoever  refuseth  to 
hear  the  word  of  God  and  follow  the 
same  is  damned.  So  that  our  election  is 
sure  if  we  follow  the  word  of  God."* 

Hereby  God  carries  on  our  sanctifi 
cation.  All  Christian  graces  are  nour- 
ished and  strengthened  by  a  due  regard 
to  Christ's  word.  We  have  seen,  that 
regeneration  and  faith  are  thus  given, 
and  all  holiness  is  thus  advanced  in  us. 
Our  Lord  prays  to  his  Father  for  his  dis- 
ciples— "  Sanctify  them  through  thy 
truth  ;  thy  word  is  truth."  John  xvii, 
17.  They  who  are  most  eminent  for 
holiness,  are  among  those  who  are  at  the 
same  time  the  most  constant  and  diligent 
in  attending  to  the  ministry  of  the  Gos- 
pel. Christian  reader !  we  appeal  to 
you,  how  often  has  your  heart,  when 
dull  and  lifeless,  hereby  been  stirred  up 
and  quickened !  How  often  have  holy 
resolutions  been  thus  first  excited  in  your 
mind  !  How  certainly  all  your  religion 
would,  humanly  speaking,  have  died,  had 
it  not  been  for  the  afresh-quickening,  and 
new-reviving  power  of  the  Gospel.  It 
is  called,  and  it  is  found  to  be  "  a  savour 


♦Sec  Latimer's  Sermons,  vol.  ii,  p.  426. 


of  life  unto  life."  Every  sinful  disposi- 
tion and  affection  is  checked  and  curbed, 
every  holy  and  heavenly  desire  and  feel- 
ing is  nourished  and  strengthened,  while 
we  are  humbly  waiting  for  divine  in- 
struction in  the  way  of  God's  appoint- 
ment. The  manifestation  of  the  Spirit 
(whether  it  be  the  word  of  wisdom,  or 
the  word  of  knowledge,  or  any  other 
gift)  is  given  to  every  man  to  profit 
withal,  (1  Cor.  xii,  7,  8.)  both  for  himself 
and  for  others.  Every  part  of  the  word 
is  designed  for  our  good  j  let  none,  then, 
of  tfre  precious  seed  be  lost. 

The  scriptural  comfort  of  the  believer 
is  maintained  and  advanced.    The  Gos- 
pel is  the  dispensation  of  the  Holy  Ghost, 
the  Comforter.     It  is  good  tidings  of 
great  joy.    The  office  of  ministers  is  to 
comfort  the  people  of  Christ,  as  well  as 
to  awaken  the  careless.     And  O  what 
full  and  abounding  comfort  there  is  to 
the  tried,  afflicted,  and  burdened  Chris- 
tian in  the  rich  promises  of  a  free  par- 
don, a  full  and  gratuitous  justification  by 
Christ,  the  gift  of  the  Holy  Ghost,  and 
the  new  covenant  "  well  ordered  in  all 
things  and  sure  !"  Christian  reader  !  have 
you  never  gone  to  the  house  of  God 
weary,  disquieted,  and  sorrowrful,  and 
there  heard  a  word  in  season,  and  re-N 
turned  calm,  and  peaceful,  and  happy  ? 
Have  you  never  there  experienced  some 
of  the  cheering  consolations  which  flow 
from  the  divine  love  "  shed  abroad  in  the 
heart  by  the  Holy  Spirit,"  and  the  bles- 
sedness and  excellence  of  that  peace  of 
God  which  passeth  all  understanding? 
This  has  been  the  happy  experience  of 
the  servants  of  God.    David  says,  "  Bles- 
sed is  the  people  that  know  the  joyful 
sound  ;  they  shall  walk,  ()  Lord,  in  the 
light  of  thy  countenance."    To  taste  the 
love  of  Christ  to  us,  and  to  feel  emotions 
of  strongest  love  to  him,  this  is  heaven 
begun  below.     0  how  the  hearts  of  the 
hearers  of  the  Lord  must  have  been 
comforted  when  he  asked  the  qustion, 
"  Who  is  my  father,  and  who  are  my 
brethren  ?   and  he  stretched  forth  his 
hand  towards  his  disciples,  and  said,  He- 
boid my  mother  and  my  brethren  !  And 
he   said  unto   them,  My    mother  and 
brethren  are  these  which  hear  the  word 
of  God  and  do  it."    The  very  assurance 


344 


THE  CHRISTIAN  HEARER. 


that  in  duly  regarding  that  word  we  are 
fulfilling  a  plain  duty,  and  attending  to 
our  highest  interest,  may  well  comfort 
us ;  and  the  doctrines  of  the  Gospel  truly 
received  are  an  unfailing  spring  of  hap- 
piness. 

Our  souls  are  ripening  for  the  glory 
to  come.  Not  merely  temporal  benefits, 
but  a  preparation  for  eternal,  is  connect- 
ed with  a  due  regard  to  Christ's  word. 
Our  Lord  asserts,  "  He  that  heareth  my 
words,  and  believeth  in  me,  hath  ever- 
lasting life,  and  shall  not  come  into  con- 
demnation, but  is  passed  from  death  to 
life."  This  is  the  road  in  which  the 
saints  that  now  fill  the  heavenly  man- 
sions once  walked  on  earth.  They  heard, 
and  listened  to,  and  loved  the  truth  of 
God.  They  tasted  its  sweetness,  they 
experienced  its  power,  they  lived  under 
its  influence.  St.  Peter  says,  "Desire 
the  sincere  milk  of  the  word,  that  ye 
may  grow  thereby  unto  salvation."  1 
Pet.  ii,  2.  Would  you  attain  the  glory 
above  ?  tread  in  the  steps  of  saints  be- 
low, and  thus  be  "  followers  of  them  who 
through  faith  and  patience  inherit  the 
promises."  Reader!  it  is  true  excel- 
lence, and  the  way  to  true  glory,  to  dis- 
cern the  vanity  of  all  knowledge  sepa- 
rate from  that  which  makes  wise  unto 
salvation,  and  to  yield  and  submit  our- 
selves wholly  to  the  guidance  of  divine 
truth.  Those  saved  by  the  Gospel  are 
freely  pardoned,  justified,  and  accepted 
of  God,  sanctified  by  his  Holy  Spirit, 
and  made  meet  to  be  partakers  of  the 
heavenly  inheritance.  They  are  adopted 
into  the  family  of  their  divine  Parent, 
made  heirs  of  God,  and  joint  heirs  with 
Jesus  Christ.  To  be  delivered  from  the 
wrath  of  God.  the  power  of  Satan,  and 
the  misery  of  hell ;  to  be  changed,  re- 
newed, and  purified  by  the  Holy  Ghost ; 
to  be  translated  into  the  kingdom  of 
God's  dear  Son  ;  and  even  now  to  have 
the  sure  hope  of  everlasting  life — these 
are  some  foretastes  of  future  blessings, 
and  the  way  in  which  God  fits  and  trains 
up  his  children  for  the  family  above. 

Wherever  the  Gospel  is  preached,  there, 
more  or  less,  these  blessings  are  im- 
parted to  those  who  faithfully  hear  it. 
But  we  have  hitherto  only  discoursed  of 
blessings  given  in  this  life  :   let  us  look 


forward  a  little.  "  Blessed  are  they  that 
do  his  commandments,  that  they  may 
have  right  to  the  tree  of  life,  and  may 
enter  in  through  the  gates  into  the  city." 
Rev.  xxii,  14. 

What  then  are  the  happy  results  of 
faithful  hearing,  as  they  regard  eternal 
life  ?  Let  us  look  at  it  only  in  one  point 
— the  perfect  knowledge  of  God  which 
we  shall  there  attain.  Now,  under  the 
clearest  discourses  of  the  ministry,  and 
the  fullest  privileges  of  the  Gospel,  "  we 
see  through  a  glass  darkly,  but  then,  face 
to  face :  now  I  know  in  part,  but  then 
shall  I  know  even  as  also  I  am  known." 
There  is  a  veil  of  flesh  between  us  and 
the  world  of  spirits  ;  there  is  a  body  of 
sin  and  death  that  intercepts  our  view, 
and  obscures  our  prospect,  and  hinders 
our  full  knowledge.  True  it  is,  we  have 
the  cheering  light  of  God's  holy  word ; 
(an  inestimable  advantage)  a  light  to  our 
feet,  and  a  lamp  to  our  paths,  to  guide 
us  safe  in  the  way  to  heaven.  Chris- 
tians are  like  men  travelling  along.a  high 
road  in  the  night,  with  a  sufficient  light 
in  their  hands  to  guide  them  through  to 
their  home ;  but  they  can  see  little  or 
nothing  of  the  beauties  and  glories  of 
the  country  through  which  they  pass ; 
the  most  splendid  landscape  may  be 
spread  before  them  ;  the  hills,  and  dales, 
and  rivers,  and  woods  may  enrich  the 
scene  with  diversified  beauty ;  the  most 
curious,  and  delicate  plants  and  flowers 
may  adorn  the  whole,  and  yet  the  pilgrim 
be  either  unconscious  of  it,  or  unable  to 
discern  it.  But,  by-and-by,  the  night 
will  pass  away,  the  morning  of  the  res- 
urrection will  come,  and  then,  O  then ! 
what  tongue  can  tell  the  enraptured 
emotions  of  the  faithful  servant  of  Christ, 
discovering  infinite  beauties,  where  he 
was  ready  to  think  all  was  gloom  and 
dreariness;  magnificence  and  glory  burst- 
ing on  his  ravished  sight,  beyond  all  his 
conceptions !  What  heart  can  imagine 
the  blessed  result,  which  will  assuredly 
succeed  to  our  now  walking  by  faith, 
when  the  veil  is  removed,  and  the  glo- 
rious light  of  life  shines  upon  us,  and 
we  behold  that  heavenly  country,  of 
which  it  is  said,  "  there  shall  be  no  night 
there,  and  they  need  no  candle,  neither 
light  of  the  sun ;  for  the  Lord  God  giv- 


THE  CHRISTIAN  HEARER. 


345 


eth  them  light,  and  they  shall  reign  for 
ever  and  ever  !" 

Invisible  things  are  now  discovered  to 
us,  not  as  they  are  in  themselves,  but  by 
visible  things.  We  see  something  of  the 
excellence  of  God  in  the  various  titles 
by  which  he  reveals  himself.  We  hear 
of  him  as  our  Father  and  our  Portion, 
our  Shield  and  our  exceeding  great  Re- 
ward. We  ate  told  that  Christ  is  our 
Prophet,  our  Priest,  and  our  King  ;  and 
that  we  are  to  view  him  as  the  Sun  of 
Righteousness,  the  Light  of  the  world, 
and  the  Bread  of  Life.  The  blessed 
Spirit  is  represented  to  us  as  a  Comfort- 
er and  Sanctifier,  as  Purifying  Fire,  and 
Refreshing  and  Living  Water.  Through 
these  figures,  some  faint  but  most  impor- 
tant ideas  of  the  ever-glorious  Jehovah  are 
conveyed  to  our  understanding.  Spiritual 
things  are  thus  discerned  by  us,  through 
the  emblem  of  natural  things  ;  they  are 
now  only  objects  of  faith,  and  are  there- 
fore seen  afar  off  and  obscurely,  O  now 
infinitely  superior  then  will  be  that 
knowledge  of  which  it  is  now  said,  "  It 
doth  not  yet  appear  what  we  shall  be : 
but  we  know  that  when  he  shall  appear, 
we  shall  be  like  him,  for  we  shall  see 
him  as  he  is" — we  "  shall  know  even  as 
also  we  are  known." 

Now  God  is  training  up  his  children 
in  the  school  of  this  world,  for  their 
heavenly  and  enduring  state.  The  man 
of  the  deepest  wisdom,  and  of  the  most 
enlarged  intellect,  must  say,  (as  Solomon 
did)  while  here,  "I  am  but  a  little  child" 
— I  speak  as  a  child — I  understand  as  a 
child — I  think  as  a  child.  But  our  man- 
hood will  then  have  come.  We  shall 
cease  from  human  tuition.  We  shall 
rest  in  God.  O  how  cheering  is  the 
thought  that  multitucfc's  of  names  that 
now  divide  the  Church,  and  are  made 
leaders  of  opposite  parties,  will,  it  may 
be  well  hoped,  spend  a  blessed  eternity 
together,  every  distinction  lost  in  magni- 
fying but  one  name — God,  our  Saviour*. 
All  those  knotty,  and  difficult  questions 
which  now  distract  the  Church,  will  then 
be  fully  and  forever  answered.  It  will 
no  more  be  difficult  to  reconcile  the  grace 
of  God  and  the  freedom  of  men  ;  the 
sincere  invitations  of  his  word,  and  the 
final  destruction  of  the  wicked  ;  his  forc- 

44 


knowledge  of  their  ruin,  and  that  ruin 
wholly  brought  on  them  by  their  own 
fault.  It  will  then  be  distinctly  and 
clearly  seen  that  God  was,  in  all  his  deal- 
ings, infinitely  and  supremely  full  of  wis- 
dom, truth,  and  holiness;  altogether  just, 
of  unbounded  mercy,  and  unparalleled 
love  ;  in  short,  righteous  in  all  his  ways, 
and  holy  in  all  his  works. 

Then  shall  we  see  face  to  face.  Hence 
we  shall  have  a  clear,  familiar,  and  inti- 
mate knowledge  of  God,  making  as  great 
a  difference  as  the  knowledge  which  we 
have  of  a  person  only  by  report,  and 
that  which  we  have  of  him  by  personal- 
ly seeing  him  and  conversing  with  him 
from  day  to  day.  Only  there  will  be 
this  delightful  difference.  We  cannot 
become  intimately  acquainted  with  the 
best  of  human  beings,  without  discover- 
ing something  of  remaining  corruption  ; 
but  the  more  we  see  and  fully  know  our 
God,  the  more  we  shall  discover  unex- 
pected and  perfect  excellence,  without 
one  defect  or  blemish.  Now,  "  no  man 
can  see  his  face  and  live."  Exod.  xxiii,  10. 
"  We  see  through  a  glass,  darkly,"  with 
much  obscurity.  We  know  God  by 
faith,  we  see  him  in  emblems  and  figures. 
Hereafter  the  dim  mirror  will  be  net 
longer  needed,  for  we  shall  see,  and 
know,  and  enjoy  God  in  a  higher  way 
than  now  we  can  imagine,  for  "  we  shall 
know  even  as  we  are  known."  Not  that 
the  creature  can  know  the  Creator  to  the 
same  extent  as  the  Creator  knows  him  ; 
but  in  the  same  mode  of  knowledge,  and 
as  intimately,  sensibly,  and  perceptibly 
as  now  we  know  our  fellow-ceatures. 

O  cheering  thought !  "  this  is  life  eter- 
nal, that  they  might  know  thee  the  only 
true  God,  and  Jesus  Christ  whom  thou 
hast  sent."  John  xvii,  3.  Then  his  per- 
fections and  divine  glory  will  all  be  clear- 
ly illustrated  and  fully  displayed.  It 
was  the  prayer  of  Moses,  "  Show  me  thy 
glory  !"  and,  though  he  could  not  while 
in  the  flesh  behold  it,  yet  God  made  his 
goodness  to  pan  before  him  ;  and,  bid  in 
the  cleft  of  the  rock,  he  saw  the  back 
parts  of  Jehovah)  even  his  glorious  char- 
acter in  forgiving  sin,  and  yet  retaining 
perfect  justice.  Exod.  xxxiv,  (>,  7.  What 
Moses,  on  the  mount  and  hid  in  the  rock, 
could  only    partially  see,  we  shall  in 


346 


THE  CHRISTIAN  HEARER. 


heaven  ever  behold.  The  wonderful  har- 
mony and  surpassing  excellence  of  the 
divine  perfections  will  then  be  fully  re- 
vealed. There  his  providences  will  all 
be  solved.  He  told  Peter,  "  What  I  do 
thou  knowest  not  now,  but  thou  shalt 
know  hereafter."  John  xiii,  7.  Infinite 
goodness  and  truth  will  be  seen  in  all 
those  dispensations  that  are  now  difficult 
and  gloomy :  why  one  lost  a  dear  and 
only  child,  another  the  wife  of  his  bosom 
when  most  needed  for  his  family,  anoth- 
er was  disappointed  of  his  most  cherish- 
ed hope,  another  was  removed  from  a 
scene  of  great  usefulness,  a  pious  minis- 
ter cut  off,  the  candlestick  removed  from 
churches,  and  the  wicked  for  a  season 
triumphant.  The  tenderest  mercy,  and 
the  most  inviolable  faithfulness,  will  be 
discerned  in  the  heaviest  trials  and  sor- 
rows, even  as  the  brightest  rainbow  may 
sometimes  be  seen  on  the  darkest  cloud. 
The  wisdom  of  God  in  all  his  doings 
will  be  fully  established  and  justified,  and 
universally  acknowledged.  Now  the 
wicked  cast  many  a  reproach  against 
their  Maker,  and  he  forbears  to  execute 
judgment,  and  his  servants  often  cannot 
discern  his  ways.  We  cannot  tell  all 
the  reasons  for  which  evil  is  permitted 
and  the  wicked  prosper ;  though  in  his 
word  we  see  enough  to  lead  every  be- 
liever to  rest  with  fullest  confidence  in 
the  goodness  and  righteousness  of  God. 
But  then  there  will  be  an  infinitely  high- 
er knowledge.  The  beautful  language 
of  Isaiah  will  all  be  realized — "  The  sun 
shall  be  no  more  thy  light  by  day,  nei- 
ther for  brightness  shall  the  moon  give 
light  unto  thee ;  but  the  Lord  shall  be 
unto  thee  an  everlasting  light,  and  thy 
God  thy  glory.  Thy  sun  shall  no  more 
go  down ;  neither  shall  thy  moon  with- 
draw itself;  for  the  Lord  shall  be  thine 
everlasting  light,  and  the  days  of  thy 
mourning  shall  be  ended." 

O  happy  day  !  O  happy  people  that 
know  the  joyful  sound ;  they  shall  walk, 
O  Lord,  in  the  light  of  thy  countenance  ! 
O  happy  result  of  faithful  hearing !  Chris- 
tian reader  !  let  us  seek  this  happiness, 
as  the  one  great  object  of  our  worthy 
and  incessant  pursuit. 

Are  you  desirous  of  this  happiness, 
and  yet  utterly  uncertain  and  doubtful 


about  your  interest  in  it  ?  Have  you  ex- 
amined yourself,  and  still  are  unable  to 
discover  what  is  your  character?  or, 
rather,  fearful,  that  you  are  among  the 
unfaithful  hearers  of  the  word?  Well, 
suppose  it  to  be  so,  as  with  vast  multi- 
tudes it  is  so  ;  what  is  your  present  duty, 
and  your  first  interest?  Fly  on  the  wings 
of  faith  to  the  Saviour.  Exercise  pres- 
ent acts  of  faith  in  him.  Regard  his 
great,  and  full,  and  free  salvation.  Cast 
yourself,  guilty  and  vile  as  you  truly 
judge  yourself  to  be,  on  his  ample  merits; 
and  it  may  be  in  the  very  exercise  of 
faith  you  may  discover,  not  only  that  he 
that  believeth  shall  be  saved,  but,  that 
you  do  really  believe,  and  are  among  the 
saved.  You  may  receive  from  that  bles- 
sed Saviour,  the  large  gift  of  the  Holy 
Ghost,  and  so  may  be  filled  with  love, 
and  joy,  and  peace,  and  break  through 
all  the  trammels  of  sin  and  Satan,  and 
triumph  over  the  world,  and  live  here  to 
the  praise  and  glory  of  God,  and  the 
good  of  man,  and  finally  join  the  spirits 
of  just  men  made  perfect  above,  to  in- 
herit with  them  the  full  enjoyment  of 
their  praises,  and  their  participations  of 
divine  glory  through  eternity. 


CHAPTER  XV. 

Address  to  different  Classes,  exhorting' 
them  to  attend  to  this  Duty. 

Though  the  danger  of  neglecting  the 
word  be  so  great,  and  the  blessed  result 
of  attending  to  it  so  unspeakably  impor- 
tant, yet,  as  we  have  already  intimated, 
it  is  an  appalling  fact,  that  the  great  mass 
of  professing  Christians  in  a  Christian 
land  do  neglect  to  hear,  or  hear  very 
irregularly.  We  would  close  then  this 
Treatise,  by  earnestly  beseeching  all  such 
persons,  of  whatever  condition,  or  in 
whatever  class  of  life  they  may  be,  to 
lay  to  heart  the  duty  which  it  is  the  de- 
sign of  this  Treatise  to  recommend  and 
enforce. 

Are  you  in  eminent  and  leading  situ- 
ations— Rulers  and  Governors,  States- 
men and  Legislators,  Barristers  and  Phy- 


THE  CHRISTIAN  HEARER. 


347 


sicians,  whose  employment  is  of  such 
magnitude,  and  whose  avocations  are  so 
numerous,  and  engagements  so  unremit- 
ting, that  it  appears  to  you  that  there  is 
a  reasonable  excuse  for  your  absence  ? 
of  all  other  classes,  the  load  of  responsi- 
bility falls  heaviest  on  you.  You  stand 
upon  an  elevation  so  commanding,  your 
influence  is  so  extensive,  and  your  per- 
sonal piety  so  indispensable,  that,  with- 
out it,  all  your  means  and  power,  instead 
of  a  comprehensive  benefit,  may  become 
a  wide-wasting  mischief.  You  are  equally 
dependent  with  the  poorest  and  meanest 
of  your  fellow-creatures,  as  to  your  ever- 
lasting salvation,  on  the  use  of  the  means 
which  God  has  appointed.  You  are 
bound  by  the  very  knowledge  which  ex- 
alts you  above  others,  to  be  aware  of  this. 
You  will  be  under  an  aggravated  con- 
demnation, if,  professing  yourselves  to 
be  wise,  you  act  the  part  of  the  greatest 
folly,  and  misuse  all  the  distinguished 
talents  with  which  you  are  intrusted. 
Your  situation  gives  you  peculiar  advan- 
tages for  attaining  and  diffusing  heavenly 
wisdom.  How  tremendous  your  respon- 
sibility if  you  use  these  advantages  for 
increasing  and  extending  that  wisdom 
which  is  earthly,  sensual,  and  devilish ! 
Do  you  speak  of  the  impossibility  of 
sparing  time?  You  only  show  your 
earthly  mind.  It  is  impossible,  only  be- 
cause of  the  superior  importance  which 
you  attach  to  earthly  things.*  The  time 
taken  from  religion  is  not  saved :  the 
time  given  to  it  is  not  lost.  How  many 
instances  occur  of  men  in  high  stations 
so  overwhelming  themselves  with  work, 


*  Cecil's  remarks,  in  his  sermon  on  Jer.  xxiii, 
28,  29,  on  men's  preferring-  tlx'ir  own  notions 
and  dreams  to  simple  evangelical  truth,  are 
striking- — "  It  pleases  God  to  appoint  the  preach- 
ing- of  the  Gospel  in  a  neighbourhood  ;  that  is, 
he  opens  a  spring  of  life  in  a  dry  and  barren 
place.  But  one  man  cannot  attend,  though  he 
lives  in  the  neighbourhood,  and  why  ?  he  leans 
to  his  imaginations  j  he  has  dreamed  !  he  is  a 
Socinian,  and  cannot  hear  the  doctrines  taught 
in  the  Church  of  England.  Another  is  a  phi- 
losopher truly  !  he  has  turned  his  thoughts  to 
the  reason  and  fitness  of  things,  and  cannot  at- 
tend to  the  plain  and  simple  preaching  of  God's 
word,  which  calls  him  to  lay  down  all  imagina- 
tions and  reasonings,  and  be  taught  by  his  great 
parent  what  is  that  religion  which  is  acceptable 
to  himself." 


and  so  neglectful  of  hearing  the  word, 
and  misemploying  the  sabbath,  and  thence 
so  destitute  of  the  comfort  of  that  word, 
that  in  an  hour  of  depression,  .despond- 
ency prevails,  and  they  destroy  them- 
selves !  Such  instances  are  beacons  to  all 
in  every  station,  not  to  violate  God's  ap- 
pointed ordinances,  however  occupied, 
even  if  the  violation  had  only  an  injuri- 
ous influence  on  the  present  life.  The 
Christian  will  feel  far  higher  motives . 
and  such  men  as  Sir  Matthew  Hale,  and 
the  late  Mr.  Hey  of  Leeds,  show  how  it 
is  possible,  even  amid  other  multifarious 
and  important  engagements,  to  find  time 
for  hearing  the  word.  In  fact,  there 
have  been  men  faithfully  discharging  the 
duties  of  religibn  in  all  those  precise  sit- 
uations of  lawful  employment  which 
worldly  men  allege  as  a  sufficient  excuse 
for  neglect. 

Are  you  in  extensive  business,  in  the 
midst  of  large  mercantile  transactions, 
and  extending  your  schemes  and  plans 
on  every  side,  either  at  home  or  abroad  ? 
O,  without  the  divine  blessing,  what  good 
will  you  derive  from  worldly  prosperity  1 
You  may  roll  in  wealth  j  but  even  now 
your  wills  are  perpetually  crossed,  and 
care  and  anxiety  rob  you  of  repose^ 
disease  will  soon  follow — death  is  at  hand 
— and  what  will  be  the  end,  when  your 
soul  shall  be  required  of  you  ?  Do  you 
ask,  What  shall  I  do?  moderate  your 
earthly  desires  ;  restrain  your  ambitious 
projects;  attend  to  something  higher, 
and  more  really  profitable — your  spirit- 
ual, your  eternal  good ;  make  it  your 
main  concern  to  "  fear  God  and  keep  his 
commandments  ;"  here  is  your  first  busi- 
ness and  true  bliss.  Do  you  call  this 
folly  and  enthusiasm  ?  Hearken,  men  of 
mere  business!  you  arc  enthusiasts!  you 
are  extravagant ;  you  are  imprudent ; 
your  schemes  are  trilling  ;  your  specula- 
tions fanciful  and  delusive  !  No,  you  re- 
ply ;  we  lay  our  plans  wisely  and  cau- 
tiously ;  we  have  Jong  experience  ;  they 
are  sure  to  succeed.  lie  it  so.  Let  them 
succeed,  still  the  charge  is  true :  youi 
great  business  is  overlooked;  your  chief 
interest  is  neglected  ;  your  main  chance 
is  still  in  hazard  :  you  are  wise  for  a  day, 
but  are  you  not  fools  for  endless  days  ? 
you  gain  a  child's  rattle,  you  loso  an  an- 


348 


THE  CHRISTIAN  HEARER. 


gel's  inheritance ;  you  escape  far  enough 
from  an  earthly  bankruptcy ;  you  are 
plunging  headlong  to  a  bankruptcy  which 
will  ruin  you  for  ever.  Do  I  exceed  ? 
no,  the  figures  fall  short,  infinitely  short, 
of  the  tremendous  reality.  Listen,  O 
listen  to  the  infallible  word  of  God — 
"  Heaven  and  earth  shall  pass  away ; 
but  that  word  shall  not  pass  away !" 

Are  you  parents  ?  And  will  you  neg- 
lect this  word  1  will  you  set  your  chil- 
dren a  pattern  of  disobedience  to  the 
best  of  Parents,  our  Heavenly  Father? 
How  can  you  ask  them  to  obey  you, 
when  you  wilfully  disobey  Him  !  You 
wish  for  the  good  of  your  children ;  you 
desire  to  make  them  happy,  and  possi- 
bly, in  order  to  promote  this,  you  spend 
the  sabbath  in  idle  parties  of  pleasure 
and  vain  amusements.  What  aie  your 
feelings  at  the  close  of  such  a  sabbath  ? 
After  a  day  so  spent,  are  you  not  wea- 
ried, disappointed,  burdened,  and  dissat- 
isfied ?  So  far  from  being  refreshed  for 
the  duties  of  another  week,  you  are  un- 
fitted for  them.  There  is  infinitely  more 
vexation  in  mis-spending  the  sabbath, 
than  in  any  apparent  mortification  of  our 
carnal  pleasures  by  following  its  due  and 
holy  employment.  Give  the  day  to  its 
sacred  duties ;  bring  your  children  to 
hear  his  ministers;*  and  especially  let 
the  word  of  Christ  this  day  reign  in  your 
heart  and  family,  and  it  will  spread 
heavenly  influence  around  you  ;  you  will 
be  invigorated  and  quickened  for  all  your 
daily  toil  and  labours.  The  word  of  God 
wherever  it  is  received  and  obeyed 
spreads  life  and  fertility,  joy  and  happi 
ness. 

Are  you  children!  begin  early  to  love 
and  reverence  the  word  of  God.    Be  at 
tentive  to  what  is  said  by  his  ministers 
Try  at  least  to  remember  the  text  of  the 
sermon  which  you  hear.     Ask  your  pa 


*  In  a  sermon  on  Luke  ii,  42,  as  to  Joseph  and 
Mary's  taking-  Jesus  at  twelve  years  old  to  the 
temple,  Latimer  commends  Mary  for  goings 
the  law  did  not  oblig-e  her,  and  thinks  she  went 
to  hear  the  word  of  God.    He  adds,  "Note  the 
painfulness  of  Mary,  that  she  was  content  to  g-o 
bo  great  a  journey  for  God's  6ake.    I  fear  this 
journey  of  her's  will  condemn  a  great  many  < 
us  which  will  not  go  out  of  door  to  hear  God 
word." 


rents  to  explain  what  you  do  not  under- 
tand.    Think  of  young  Samuel ;  while 
he  was  a  a  little  child,  he  ministered 
unto  the  Lord,  when  the  word  of  the 
Lord  icas  precious.    He  watched  in  the 
temple  of  the  Lord,  and  God  called  him 
to  be  a  prophet,  and  used  him  as  an  in- 
strument of  extensive  good.     My  little 
children  love  to  hear  like  Samuel,  who 
said,  when  God  called  him, <:  Speak,  Lord, 
for  thy  servant  heareth."    Young  as  you 
are,  you  should  consider  yourself  a  ser- 
vant of  God,  you  should  hear  what  he 
speaks,  and  hear  in  order  to  obey.  Think 
of  the  children  who  sang  Hosannas  in 
the  Temple ;  and  of  Jesus  himself,  who 
at  twelve  years  of  age  was  found  in  the 
midst  of  the  Doctors,  both  hearing  and 
asking  them  questions.     Pray  you  for 
God's  blessing,  as  that  child  did  of  whom 
it  is  said  that  she  never  entered  the  house 
of  God  without  secretly  offering  up  this 
petition,  "  Lord,  help  me  to  remember 
something."     The  way  in  which  the 
young  become  strong  and  overcome  the 
wicked  one,  is  by  having  the  word  of 
God  abide  in  them.  1  John  ii,  14. 

Are  you  in  inferior  situations — Clerks, 
apprentices,  or  engaged  in  manufactories 
in  large  cities  or  towns,  or  in  laborious 
situations,  where  you  are  confined  dur- 
ing the  week  to  a  close  and  constant  em- 
ployment? possibly  you  think  your- 
elves  at  liberty  to  neglect  hearing  on 
the  Sunday,  and  to  spend  it  in  walks  and 
recreation.  We  allow  that  the  induce- 
ments to  the  carnal  mind  are  very  strong, 
when,  to  adopt  words  used  on  another 
occasion,  "  the  winter  is  past,  the  rain  is 
over  and  gone,  the  flowers  appear  on  the 
earth,  and  the  time  of  the  singing  of 
birds  is  come,"  to  neglect  the  less  agree- 
able privilege  of  hearing  the  sacred 
word  ;  and  to  pursue,  without  restraint, 
the  delightful  recreation  afforded  to  one 
who  has  been  shut  up  all  the  week  by 
the  view  of  the  simple  scenery  of  na- 
ture, and  the  refreshing  breezes  of  a  pure 
air.  Probably  the  necessities  of  your 
•family  allow  you  no  other  day  for  such 
an  enjoyment.  Probably  your  earthly 
master  would  not,  or  could  not,  allow 
you  time  for  such  a  refreshment.  You 
think  it  right  to  obey  him,  lest  your 
temporal  interests  should  suffer.     But — 


THE  CHRISTIAN  HEARER. 


349 


voiM  you  think  it  an  act  of  extreme 
5lly,  and  call  it  a  wasteful  idleness  to  be 
wandering  among  the  fields  when  your 
arthly  master,  or  your  family  call  you 

0  work,  and  have  you  not  a  heavenly 
naster,  and  have  you  not  spiritual  ne- 
essitie?  ?  God  has  issued  his  command 
—Remember  the  Sabbath  day  to  keep  it 
.oly !  Will  you  disregard  it  ?  God  gives 
lis  wages  :  will  you  undervalue  them? 
:  If  thou  turn  away  thy  foot  from  doing 
hy  pleasure  on  my  holy  day,  and  call 
he  sabbath  a  delight,  the  holy  of  the 
!jord,  honourable,  and  shalt  honour  him, 
lot  doing  thine  own  ways,  nor  finding 
nine  own  pleasure,  nor  speaking  thine 
nvn  words,  Then  shalt  thou  delight  thy- 
ielf  in  the  Lord."  Christians !  there 
ire  much  higher  joys,  even  in  this  world, 
ihan  contemplating  the  beauties  of  na- 
iure !  O,  to  have  our  sins  washed  away 
n  the  blood  of  Christ,  and  to  be  justified 
reely  by  his  grace,  to  be  renewed  by  his 
Holy  Spirit,  and  to  become  a  child  of 
God,  this  is  true  happiness  on  earth  ! 
\.nd  there  are  before  you,  yet  higher 
oys  still  in  the  paradise  above,  u  the  new 
leavens  and  the  new  earth,  wherein 
lwelleth  righteousness."  May  the  bles- 
sed Spirit  of  Christ  give  us  a  taste  for 
hese ;  let  us  not  forfeit  these  for  any 
nere  temporal  indulgences.  Our  life  is 
low  a  life  of  faith,  and  not  of  sense ;  be 
lot  surprised  therefore  if  you  have  to 
jive  up  some  temporal  pleasures  ;  those 
which  are  innocent  shall  be  enjoyed  with 

1  double  relish.  In  any  case  the  time  is 
lastening  on  when  we  shall  enter  the 
[oy  of  our  Lord,  even  fulness  of  joy. 

But  will  you  still  say — Surely  we  may 
lave  Sunday  for  a  day  of  pleasure.  By 
ill  means  let  Sunday  be  a  day  of  pleas- 
ire  :  but  what  is  your  pleasure  ?  Is  it 
die  conversation,  feasting,  and  light  and 
yain  company?  O  these  are  not  real 
sleasures  ;  they  are  very  unsatisfactory 
ind  transitory  gleams  of  false  pleasure, 
j  Delight  thyself  in  the  Lord,"  there  is 
he  true  happiness  of  the  immortal  spirit. 
Hear  and  read  his  word — that  tells  the 
abourer  of  satisfying  joy,  "  of  the  rest 
which  remaineth  for  the  people  of  God  ;" 
here  you  have  set  before  you  that  which 
will  afford  you  comfort  and  happiness  in 


all  your  toils  and  sorrows.  It  is  special- 
ly needful  that  you  should  hear,  and  thus 
learn  divine  truth  when  you  can,  for  you 
have  not  time,  nor  opportunity,  for  much 
study,  and  deep  learning  ;  and  therefore 
you  should  avail  yourself  of  those  ad- 
vantages with  which  you  are  now  fa- 
voured. In  #a  Christian  country  you 
have,  through  a  kind  providence,  minis- 
ters appointed  to  instruct  you,  whose 
special  office  it  is  to  acquire  divine  knowl- 
edge for  your  edification.  In  hearing  a 
faithful  and  wise  preacher,  you  have,  in 
the  short  time  of  the  delivery  of  a  ser- 
mon, the  result  of  much  study  and  prayer 
applied  to  your  particular  necessities. 
By  due  attention  to  such  sermons,  joined 
to  your  own  reading  of  God's  word,  you 
will  increase  in  "  the  knowledge  of  the 
Son  of  God,  till  you  come  to  a  perfect 
man,  unto  a  measure  of  the  stature  of 
the  fulness  of  Christ."  Be  not,  by  neg- 
lect of  such  instruction,  unhappy  in  both 
worlds.  Hear,  believe,  and  obey  ;  and 
so  shall  you  be  blessed  here  and  for  ever. 
Do  you  say  that  you  are  ashamed  to  ap- 
pear for  want  of  clothes  fit  to  come  in  ? 
but  are  you  not  ashamed  of  being  away, 
when  the  eye  of  God  marks  you  in  your 
absence  ?  Do  you  say  there  is  no  room  ?  N 
I  reply,  Many  of  our  churches  are  not 
ordinarily  so  filled  as  they  might  be  !  Be 
in  good  time,  and  you  will  find  room. 
More  churches  would  be  built,  if  those 
that  are  erected  were  more  crowded. 

Are  you  servants  ?  you  should  not 
neglect  to  hear.  Shut  not  yourselves 
out  from  so  great  a  privilege,  where  you 
have  permission  to  attend,  and  remain 
not  in  any  family  where  you  are  exclu- 
ded from  hearing  God's  word.  You 
have  souls  as  precious  as  those  of  the 
highest  monarch.  You  must  be  happy 
or  miserable,  and  that  for  ever.  Neglect 
not  the  grand  ordinanee  of  God  for  your 
eternal  salvation.  The  truths  which  you 
hear,  received  in  a  believing  heart,  will 
sweeten  the  bitterest  service,  will  smooth 
the  most  rugged  path,  and  infinitely 
heighten  the  comfort  of  the  happiest 
condition.  How  blessed  is  the  portion 
of  one,  whom  no  outward  circumstances 
can  separate  from  the  Father's  love,  the 
Saviour's  redemption,  the  Holy  Spirit's 


• 


350 


THE  CHRISTIAN  HEARER. 


guidance,  and  the  sure  prospect* of  an 
eternal  glory  yet  to  bo  revealed  and  fully 
enjoyed. 

To  every  human  being  we  say — neg- 
lect to  hear,  and  you  fall  under  the  sen- 
tence of  destruction  :  (Acts  iii,  23,)  hear, 
and  your  souls  shall  live.  Isa.  lv.  "We 
set  before  you  life  and  death :  choose 
you  this  day.  Be  wise  for  eternity.  As 
far  as  you  are  concerned,  let  it  no  longer 
be  the  reproach  of  Christians  that  three 
fourths  of  those  called  by  the  name  of \  BLESSED  ARE  THEY  THAT  HEAR 
Christ,  despise  his  word.     Slight  not! THE  WORD  OF  GOD  AND  KEEP  IT. 


your  greatest  interest.  Believe  in  God 
As  He  cannot  deceive,  so  he  will  not  be 
mocked.  He  invites  now  ;  but  despised, 
he  will  arise  to  judge  and  condemn.  0 
neglect  not  so  great  salvation. 

We  conclude  with  the  words  of  our 
Lord, 

HE  THAT  HATH  EARS  TO  HEAR, 
LET  HIM  HEAR: 


THE  CHIEF  CONCERNS  OF  MAN  FOR 
TIME  AND  ETERNITY. 


SERMON  I. 


THE  DAY  OF  GRACE. 


in  the  text :  u  We  then,  as  workers  to- 
gethet  with  him,  beseech  you  that  ye  re- 
ceive not  the  grace  of  God  in  vain  :  for 
he  said,  I  have  heard  thee  in  a  time  ac- 

.  cepted,  and  in  the  day  of  salvation  have 
you  also  that  ye  receive  not  the  the  errace  of  _  ,    .         ,   /  .  . 

*W  in  vain.  For  he  saith,  I  have  helrd  thee  1  SUCCOUred  thee  :  behold,  now  IS  the  ac- 
i  time  accepted,  and  in  the  day  of  salvation  cepted  time;  behold,  now  is  the  day  of 
re  I  succoured  thee:    behold,  now  is  the  salvation.1' 


iVe  then,  as  workers  together  with  him,  beseech 


accepted  time  ;  behold,  now  is  the  day  of  sal- 
vation.— 2  Cor.  ri,l,  2. 


The  subject  then  of  our  piesent  con- 
sideration is,  The  Day  of  Grace.  The 

The  peculiarly    important   relation  I  §race  of  God  is  now  t0  be  obtained,  and 

the  present  day  is  the  season  for  obtain- 
ing it.    If  we  reject  that  grace,  we  per- 
ish for  ever ;   if  we  receive  it,  we  are 
everlastingly  saved. 
We  will  consider, 


vhich  has  so  long  subsisted  between  us 
is  minister  and  people,  being  likely,  in 
Gtod's  providence,  soon  to  cease,  I  have 
*nxiously  considered  what  are  the  sub- 
jects to  which  I  might  most  profitably 
lirect  your  attention  in  that  limited  pe- 
:iod  during  which  we  are  likely  to  con- 
inue  together. 

It  has  appeared  to  me  that  I  could  not 
ise  so  interesting  a  season  more  advan- 
ageously  than  by  bringing  before  you 
hose  all-important  topics — the  day  of 
yace,  death,  the  resurrection,  judgment, 
eternity,  hell  and  heaven  ;  which  fix  our 
tate  for  ever,  and  finally  closing  earthly 
elations,  in  their  immense  magnitude 
low  up  all  inferior  concerns : — top- 
confessedly  of  supreme  importance, 
calculated  in  their  very  nature  to 
ingage  our  most  wakeful  attention,  and 
►earing  most  directly  upon  every  man's 
iveliest  hope9  and  fears.. 

In  the  review  of  these  things  may  we 
11  be  deeply  affected  with  the  awful 
ruth,  that  on  this  momentary  life  hangs 
n  eternity  pregnant  with  consequences 
•f  the  most  stupendous  interest.  This 
b  the  great  principle  brought  before  you 


w 
cs 
.nd 


1.  The  grace  of  God, 

2.  The  season  of  grace, 

3.  The  giving  of  grace, 

4.  The  receiving  of  it  in  vain, 

5.  The  receiving  it  effectually. 
1.  The  Grace  of  Gon. 

The  grace  here  meant  is  free  unmerit- 
ed favor  to  sinners,  proceeding  from  the 
sole  love  of  God  our  Father,  and  mani- 
festing itself  according  to  their  varied 
wants  and  necessities. 

We  will  notice,  1.  The  grace  itself; 
and,  2.  The  channel  through  which  it 
flows. 

1.  The  grace  itself. 

The  Apostle  has  just  given  a  full  de 
scription  of  this  grace.  "  All  things  are 
of  God,  who  hath  reconciled  us  to  him- 
self by  Jesus  Ciirist,  and  hath  given  to 
us  the  ministry  of  reconciliation  ;  to  wit, 
that  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their 
trespasses  unto  them,  and  hath  committed 


352  THE  CHIEF  CONCERNS  OF  MAN 


unto  us  the  word  of  reconciliation.  Now 
then  we  are  ambassadors  for  Christ,  'as 
though  God  did  beseech  you  by  us :  we 
pray  you  in  Christ's  stead,  be  ye  recon- 
ciled to  God.  For  he  hath  made  him  to 
be  sin  for  us,  who  knew  no  sin  ;  that  we 
might  be  made  the  righteousness  of  God 
in  him."  We  have  here  a  clear  and  full 
revelation  of  gospel  grace,  of  God's  good 
will  to  us,  the  good  tidings  of  great  joy 
to  perishing  sinners. 

Man  was  created  upright,  but,  being 
tempted  by  the  devil,  he  rebelled  against 
his  Creator  and  Benefactor  ;  and,  if  rich 
grace  had  not  interposed,  he  would  justly 
have  perished  for  ever.  But,  O  the  riches 
of  that  unspeakable  love,  which,  in  pity 
to  fallen  sinners,  provided  a  remedy  ! 

From  the  beginning  to  the  end,  the 
gospel  unfolds  a  system  of  grace.  The 
whole  plan  of  salvation  originated  in  the 


free  and  full  forgiveness.  This  is  also 
of  grace  ;  "  We  have  redemption  through 
his  blood,  the  forgiveness  of  sins,  accord- 
ing to  the  riches  of  his  grace.  Ephes.  i, 
7.  To  be  accounted  righteous,  as  well 
as  forgiven,  is  further  indispensable ;  the 
same  grace  justifies;  "Being  justified 
freely,  by  his  grace,  through  the  redemp- 
tion that  is  in  Christ  Jesus."  Rom.  i,  24. 
"  Holiness  also,  without  which  no  man 
shall  see  the  Lord,'' is  absolutely  requi- 
site, as  without  this,  we  should  be  miser- 
able even  in  heaven  itself.  It  is  "  the 
grace  of  God  which  bringeth  salvation, 
that  teacheth  us,  that  denying  ungodli- 
ness and  worldly  lusts,  we  should  live 
soberly,  righteously,  and  goodly,  in  this- 
present  world."  Titus  ii,  11,  12.  Nor  is 
there  any  thing  pertaining  to  our  present 
and  everlasting  good,  which  is  not  freely, 
provided  and  made  over  to  God's  people 


divine 
made. 


purpose,  before  the  world  was  in  Christ  Jesus.     "  Whether  Paul,  or 


1  He  hath  saved  us,  and  called  us  Apollos,  or  Cephas,  or  the  world,  or  life, 


with  a  holy  calling,  not  according  to  our  or  death,  or  things  present,  or  things  to 
own  works,  but  according  to  his  own  come,  all  are  yours,  and  ye  are  Christ'sJ 
purpose  and  grace,  which  was  given  us  in  and  Christ  is  God's."  1  Cor.  iii,  22,  23.! 
Christ  Jesus,  before  the  world  began."  2  And  while  it  is  made  over  to  them,  they; 
Tim.  i,  9.  And  as  it  originated  in  grace,  are  themselves  guarded  and  secured  from 
so  all  the  preliminary  steps  of  it  have!  ever  losing  it.  The  glorious  inheritance 
been  gratuitous.  The  promises  to  Adam,  above  is  "reserved  in  heaven  for  yom 
on  his  fall,  and  to  the  patriarchs ;  the  who  are  kept  by  the  power  of  Godi 


types  and  shadows  in  the  Law  of  Moses  ; 
the  exhibitions  of  it  in  the  prophetical 
writings,  until  its  full  manifestation  "  in 


through  faith  unto  salvation." 

Now  then,  my  brethren,  we  proclaim,, 
these  blessings,  and,  in  the  very  language? 


the  appearing  of  our  Saviour  Jesus  Christ,  I  of  the  divine  record,  invite  you  to 


who  abolished  death,  and  brought  life 
and  immortality  to  light," — not  one  step 
was  advanced  through  man's  wisdom  or 
goodness  ;  but  all  proceed  from  the  over- 
flowing fountain  of  divine  love.  God  is 
therefore  altogether  sovereign  in  the  dis- 
posal of  grace,  saying,  "  I  will  have  mer- 
cy on  whom  I  will  have  mercy,  and  I 
will  have  compassion  on  whom  I  will 
have  compassion." 

The  blessings  of  this  glorious  "  Gos- 
pel of  the  grace  of  God,"  are  also  equally 
free  and  gracious.  Spiritual  life  and 
conversion  to  God  are  the  first  that  a 
sinner  dead  in  sin  requires.  "  God,  who 
is  rich  in  mercy,  for  his  great  love  where- 
with he  hath  loved  us,  even  when  we 
were  dead  in  sins,  hath  quickened  us  to- 
gether with  Christ,  (by  grace  ye  are 
saved.)"  Ephes.  ii,  4,  5.    Then  he  wants 


par- 
take of  them.  "  Ho,  every  one  thafl 
thirsteth,  come  ye  to  the  waters  ;  and  he 
that  hath  no  money,  come  'ye,  buy  an<| 
eat ;  yea,  come,  buy  wine  and  milk^ 
without  money  and  without  price." 

But  do  you  say  I  have  forfeited  every 
claim  by  many  sins — Consider  farther 
then. 

2.  The  Channel  through  which  it 
Jious. 

"  God  was  in  Christ  reconciling  the 
world  unto  himself."  There  is  a  Media- 
tor for  sinners.  The  treasury  of  grace 
is  in  Christ.  All  its  fulness  dwells  in 
him,  and  is  to  be  received  from  him. 
The  gracious  declaration  of  our  text  was 
originally  made  to  the  Head  of  this 
Church.  "  Thus  saith  the  Lord,  in  an 
acceptable  time  have  I  heard  thee,  and 
in  a  day  of  salvation  have  I  helped  thee, 


m 


FOR  TIME  AND  ETERNITY. 


353 


and  I  will  pieserve  thee,  and  give  thee 
for  a  covenant  of  the  people."  Isa.  atlix,  8. 

The  gift  of  Christ  was  the  chief  ex- 
pression of  the  Father's  love  to  man. 
"  In  this  was  manifested  the  love  of  God 
towards  us,  because  that  God  sent  his 
only  begotten  Son  into  the  world,  that 
we  might  live  through  him.     Herein  is 
love,  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  to  be  the  pro- 
pitiation for  our  sins."  1  John  iv3  9,  10. 
And  by  that  gift  he  encourages  us  most 
surely  to  expect  every  other.    "  He  that 
1  spared  not  his  own  Son,  but  delivered 
Ihimupforus,  how  shall  he  not  with 
]  him  also  freely  give  us  all  things  V  Rom. 
viii,  32.  . 

And  not  only  by  the  gift  of  Christ  has 
he  assured  us  of  his  love,  our  text  leads 
us  to  remark  that  he  has  also  made 
j  Christ  himself  an  example  and  the  mod- 
el of  his  grace  to  man.  The  promise, 
I  have  heard  thee,  was  originally  made 
to  the  Messiah.  Whatever  was  done  for 
the  help  of  our  Divine  Head,  shall,  in  a 
subordinate  sense,  be  done  for  his  people, 
to  carry  them  through  all  impediments, 
"  till  he  bring  forth  judgment  to  victory." 
The  promises  made  to  him,  in  the  first 
instance,  belong,  as  far  as  they  are  need- 
ful for  salvation,  to  all  his  disciples. 
The  help  which  he  received  is  a  picture 
of  the  help  which  those  who  believe  in 
him  shall  receive  through  him.  More- 
over, he  is  also  the  Dispenser  of  all  God's 
grace  to  sinners.  Absent  from  us,  as  to 
his  personal  presence,  yet,  though  "as- 
cended up  on  high,  he  has  received  gifts, 
yea,  even  for  the  rebellious  ;"  and  as  a 
■  Prince  and  Saviour,  he  sheds  forth  those 
gifts,  according  to  the  necessities  of  his 
Church  and  people.  "  The  God  of  all 
grace  hath  called  us  unto  his  eternal 
glory  by  Christ  Jesus,"  (1  Pet.  v,  10,) 
and  every  blessing  in  the  way  thither  is 
received  through  him. 

O  with  what  confidence  and  assurance 
of  success  may  you  come  to  the  throne 
of  grace  !  One  sits  there  who  loved  his 
enemies  ;  one  sits  there  who  lived  and 
died  for  sinners,  and  "  makes  interces- 
sion for  the  transgressors,  and  is  the 
same  yesterday,  to-day,  and  for  ever." 
If  you  ask  why  sinners  receive  blessings, 
and  why  God  bears  with  the  perverse 

45 


ness  of  his  people,  and  still  showers 
down  his  loving  kindnesses  on  them  day 
by  day  ?  I  reply,  because  he  delights  to 
gratify  the  sinner's  Saviour — his  own, 
his  only,  his  beloved  Son,  in  whom  he  is 
always  well  pleased.  It  is  not  for  your 
sake,  but  because  you  are  purchased  by 
the  blood  of  Jesus,  and  belong  to  him  ; 
therefore,  does  the  Father  heap  mercies 
on  the  unworthy. 

Here  then,  you  see  what  a  provision 
of  grace  there  is  in  the  Gospel — How 
full  and  how  complete  !  O  that  it  may 
not  be  set  before  you  in  vain  ! — but  that 
each  heart  may  offer  up  the  prayer,  Re- 
member me,  O  Lord,  with  this  favour  ; 
Visit  me,  even  me,  with  thy  salvation,  O 
Lord.  To  animate  and  rouse  you  to 
fervour  in  the  use  of  such  petitions,  con- 
sider, 

2.   THE  SEASON  OF  GRACE. 

"  He  saith,  I  have  heard  thee  in  a 
time  accepted,  and  in  the  day  of  salva- 
tion have  I  succoured  thee  :  Behold,  now 
is  the  accepted  time,  now  is  the  day  of 
salvation !" 

In  reference  to  this  season  of  grace, 
observe,  1.  The  deplorable  want  of  it; 
2.  The  invaluable  possession ;  and  3. 
The  attention  which  it  demands. 

1.  The  deplorable  want  of  it. 

There  are  those  who  have  lost  the  di- 
vine grace,  and  all  hope  of  recovering  it. 

The  fallen  angels  once  basked  in  the 
sunshine  of  divine  love  and  favour. 
Their  first  state  was  beautiful  and  glori- 
ous. By  pride  they  fell.  They  "  kept 
not  their  first  estate,  but  left  their  own 
habitation."  Jude  0.  No  grace  was  man- 
ifested as  far  as  is  revealed  to  us,  plan- 
ning their  recovery  ;  no  season  for  their 
restoration.  "  For  verily  he  took  not 
on  him  the  nature  of  angels,  but  he  took 
on  him  the  seed  of  Abraham."  Heb.  ii, 
10.  They  were  to  be  the  monuments 
for  ever  of  the  extent  of  the  divine 
power,  the  dreadfulness  of  his  wrath, 
and  severity  of  his  justice.  O  the  strict- 
ness of  that  justice,  which  left  those 
wicked  spirits  in  all  the  misery  of  their 
fall  ;  no  way  of  escape  devised  for  them  ! 
No  appointed  season  of  grace. 

The  lost  souls  in  hell,  once  had  a  day 
of  grace.  On  earth,  like  us,  they  were 
probationers  for  heaven.    They  had  life, 


354 


THE  CHIEF  CONCERNS  OF  MAN 


and  health,  and  strength.  They  had 
power  of  mind,  and  affections  of  heart, 
and  the  conscience  of  right  and  wrong. 
They  knew  that  they  were  mortal,  yet 
destined  for  immortality.  The  volume 
of  nature  was  opened  to  all,  and  to 
many  the  volume  of  grace.  But  loving 
darkness  rather  than  light,  the  precious 
seasons  of  grace  were  frittered  away  and 
finally  lost  for  ever. 

O  methinks,  could  we  to  these  lost 
souls  proclaim  another  day  of  grace,  an- 
other season  of  opportunity  and  escape : 
one  more  space  of  trial :  from  every  im- 
prisoned spirit  in  hell,  would  break  forth 
the  earnest  supplications,  "  Oh,  try  us, 
yet  this  once, — once  again,  try  us  :  we 
will  no  more  slight  the  offered  mercy,  no 
more  neglect  the  great  salvation ;  no 
more  make  an  earthly  world  our  home, 
no  more  be  drunk  with  the  iiches  and 
pleasures,  the  cares  and  business  of  a 
transitory  state.  O !  we  shall  think  all 
the  yoke  of  Christ  easy,  his  burden  light 
indeed  !  Try  us  again,  Oh  try  us  yet 
this  once." 

But  every  rising  expectation  there  is 
crushed  with — "Remember,  thou  in  thy 
life  time  receivedst  thy  good  things." 
Thou  hast  deliberately  preferred  the 
world  and  its  good  things  to  God,  and 
his  favour,  and  now  it  is  too  late.  "Thy 
harvest  is  past,  thy  summer  is  ended," — 
never,  never  to  return. 

Even  in  this  world,  I  must  not  con- 
ceal the  awful  truth,  men  may  forfeit  the 
advantage  of  a  day  of  grace.  Just  as 
"  Esau  who  for  one  morsel  of  meat  sold 
his  birth  right.  For  ye  know  how  that 
afterward,  when  he  would  have  inherited 
the  blessing,  he  was  rejected  ;  for  he 
found  no  place  for  repentance,  though  he 
sought  it  carefully  with  tears."  Heb.  xii, 
16,  17.  The  sinner  may  harden  his 
own  heart,  till  God  leaves  him  to  his 
own  hardness,  withdrawing  from  him  his 
Holy  Spirit,  giving  him  up  to  his  own 
heart's  lusts,  and  to  walk  in  his  own 
counsels.  Ps.  lxxxi,  12. 

O  sinner,  harden  not  thine  heart,  lest 
this  whicli  is  written  come  upon  thee, 
lest  conscience  should  lose  all  its  sensi- 
bility, and  thy  day  of  grace  be  prema- 
turely closed. 

Hut  in  every  case  death  approaches, 


and  that  dark  night  inevitably  closes  and 
termiilates,  to  all,  the  day  of  grace. 

2.  The  invaluable  possession  of  the 
day  of  grace. 

The  text  assumes  the  present  posses- 
sion of  the  day  of  grace,  when  it  says, 
"  now  is  the  accepted  time,  now  is  the 
day  of  salvation." 

It  is  the  acceptable  time — the  time  of 
good  will,  or  acceptance.  There  is  a 
proclamation  of  pardon  to  lebels,  and 
the  day  yet  continues  for  accepting  it — 
there  is  salvation  from  eternal  ruin  and 
to  eternal  glory,  and  to-day  this  salvation  1 
may  be  obtained. 

To  the  Jews,  the  time  of  Christ's  min-1 
istry  was  this  day ;   but  they  rejected  I 
him,  and  he  wept  over  them,  and  said,l 
"  O  that  thou  hadst  known,  even  thou  i 
in  this  thy  day  the  things  which  be-1 
long  unto  thy  peace,  but  now  they  are  1 
hid  from  thine  eyes."    Luke  xix,  42.1 
They  let  the  day  pass.    "He  came  unto  J 
his  own,  and  his  own  received  him  not."  1 
When  the  Apostle  wrote  to  the  Corin- 1 
thians,  the  day  of  grace  was  extended  to  1 
the  Gentile  world  ;  multitudes  embraced 
the   Gospel,  households,  towns,  cities,! 
countries,  and  empires,  gradually  pro- 
fessed Christianity.     The  Gospel  was! 
widely  proclaimed;  there  was  a  large1 
outpouring  of  the  Spirit,  and  all  the  glo- 
ry of  the  primitive  church. 

But  brethren,  I  turn  from  others,  to 
proclaim  in  your  ears  that  there  is  now 
for  you  an  accepted  time,  and  the  pres- 
ent is  now  for  you  a  day  of  salvation. 
Observe  the  remarkable  repetition  of  now. 
We  have  a  similar  repetition  of  the  word 
To-day,  in  Hebrews,  iv,  7.  "  He  limit- 
eth  a  certain  day,  saying  in  David,  To- 
day, after  so  long  a  time  as  it  is  said,  To- 
day, if  ye  will  hear  his  voice,  harden  not 
your  hearts." 

The  present  time  is  the  only  season  of 
which  you  are  sure.  Now  in  this  life  is 
the  only  time  you  have ;  the  present  life 
is  a  short  reprieve  for  sinful  creatures,  a 
respite  from  the  execution  of  the  sen- 
tence upon  them,  in  which  they  may 
seek,  and  obtain  deliverance  from  eternal 
death,  and  the  blessing  of  everlasting 
life.  St.  Paul  does  not  speak  in  the  fu- 
ture ;  there  is  no  future  day  of  salvation  : 
no  return  to  earth  again.     If  you  ever 


FOR  TIME  AND  ETERNITY. 


355 


repent,  it  must  be  now ;  if  you  ever  be- 
lieve in  Christ,  it  must  be  now  ;  if  ever 
you  are  converted,  and  pray,  and  work 
out  your  own  salvation,  and  escape  hell, 
and  win  heaven,  it  must  be  now.  "  Agree 
with  thine  adversary  quickly,  whilst  thou 
art  in  the  way  with  him,  lest  at  any  time 
the  adversary  deliver  thee  to  the  Judge, 
and  the  Judge  deliver  thee  to  the  Offi- 
cer, and  thou  be  cast  into  prison.  Veri- 
ly, I  say  unto  thee,  Thou  shalt  by  no 
ineans  come  out  thence,  till  thou  hast 
[paid  the  uttermost  farthing."  Matt.  v. 
125,  26.  O  my  friends,  there  is  no  doing 
jthe  work  of  salvation  in  another  world. 
Heaven  and  hell  have  other  employ- 
(ments:  one  to  enjoy  for  ever  the  com- 
pleted salvation,  and  the  other  for  ever 
to  bewail  its  loss.  Now  then,  whatever 
may  become  of  your  reputation,  of  your 
estate,  of  your  liberty,  of  your  family, 
of  your  life  itself,  neglect  not  the  one 
i  thing  needful,  your  salvation. 

Are  you  in  youth — O  my  children,  0 
my  young  friends,  think  not  you  are  se- 
cure beyond  a  day,  even  the  present  day  ; 
the  Saviour  says,  "  They  that  seek  me 
early  shall  find  me." 

Are  you  in  middle  life,  and  have  health 
and  strength  ;  give  all  to  him  who  is 
worthy  of  all ;  health  and  strength  are 
no  protection  against  sickness  and  death: 
this  may  be  to  you  also  the  only  day  of 
salvation. 

Are  you  aged — the  day  of  salvation 
still  remains,  it  is  rapidly  departing, 
grasp  hold  of  Christ  ere  it  be  gone  for 
ever. 

An  affecting  incident  occurred  in  our 
own  congregation,  which  may  to  our 
minds  give  a  reality  to  all  the  things  of 
which  we  have  been  speaking.  A  most 
regular  attendant  on  my  ministry,  who 
never  missed  when  he  could  help  it,  was 
at  church  on  the  Sunday,  and  on  the 
Wednesday  in  his  business;  but  feeling 
unwell,  he  sent  for  a  medical  man,  who 
seemed  to  think  with  proper  care  lie 
might  live  for  many  years.  He  took  his 
tea  the  same  evening,  and  had  hardly 
swallowed  it,  before  he  fell  back  dead. 
I  see  him  as  sitting  on  that  seat  before 
me,  where  he  so  regularly  attended.  He 
heard  the  sermons  which  you  have  heard; 
he  joined  in  the  prayers  you  have  joined ; 


and  now  lie  is  gone  to  the  reality  of 
what  we  have  so  often  spoken  of, — and 
soon  you  and  I  must  follow.  But  his 
death  tells  us  with  a  powerful  voice,  now 

is  the  day  of  salvation  ! 

3.  The  attention  v:hich  it  demands. 
Behold  !  Behold ! 

It  is  twice  repeated  because  men  neg- 
lect it  so  much, — because  it  is  so  infi- 
nitely important  to  regard  it. 

There  are  many  things  which  ask  for 
our  attention,  that  are  not  worthy  of  our 
thoughts ;  there  are  other  things  valua- 
ble in  their  proportion ;  but  this  is  su- 
premely and  incalculably  important.  It 
is  nothing  less  than  escaping  the  greatest 
of  all  evils-s— an  evil  beyond  our  highest 
thoughts  ruinous,  and  attaining  the  great- 
est possible  good,  a  good  beyond  our 
highest  thoughts  advantageous.  O  If 
ever  attention  were  needful,  it  is  needful 
here  !  "  He  that  hath  an  ear  to  hear, 
let  him  hear  what  the  Spirit  saith  unto 
the  Churches." 

Behold  it  so  then,  as  to  turn  your  eyes 
from  all  other  objects  that  would  distract 
and  hinder  your  attention  to  this  your 
happy  season  of  grace.  Let  the  Saviour 
have  to  say  of  you,  "  But  one  thing  is 
needful ;  and  Mary  hath  chosen  that  goou^ 
part  which  shall  not  be  taken  from  her." 

Consider  much  this  rich  grace  of  God ; 
search  the  Scriptures,  that  you  may  see 
it  in  all  its  fulness.  Believe  firmly  all 
that  God  says  concerning  it,  and  use 
heartily  and  gladly,  all  its  treasures  for 
your  soul's  salvation. 

Have  any  hitherto  neglected  this  great 
salvation  ?  let  me  exhort  them,  with  all 
possible  earnestness  and  affection,  to  neg- 
lect it  no  longer.  Now  you  have  life, 
the  word  of  God,  Sabbaths,  sermons, 
ministers,  pious  friends,  the  means  of 
grace,  every  possible  help.  You  have 
time  to  seek  God  ;  he  is  waiting  to  be 
gracious,  it  is  a  golden  opportunity,  all 
things  are  ready.  Never,  never  will  you 
have  a  better  time,  a  fitter  time,  or  one 
more  favourable  than  now,  and  possibly 
you  may  have  no  other;  never  again 
may  the  same  invitation  reach  your  ears: 
never  again  the  Spirit  soften  your  heart. 
()  then  "to-day  if  ye  will  hear  his  voice, 
harden  not  your  hearts  !"  O  to-day  ie- 
ccive  the  grace  of  God  I 


THE  CHIEF  CONCERNS  OF  MAN 


But  have  any  known  the  accepted 
time,  and  God  working  in  them  ;  are 
they  "  working  out  their  own  salvation 
with  fear  and  trembling  ?" — Press  on- 
ward, beloved  brethren,  for  the  prize ; 
"  He  that  endureth  to  the  end,  the  same 
shall  be  saved."  You  may  have  to  go 
through  many  trials  ;  but  all  are  ordered 
and  regulated  for  your  best  good,  and 
whatever  they  may  be  in  the  midst  of 
them,  God  will  hear  and  succour  you. 
You  shall  find  the  faithfulness  of  the 
declaration, — "  I  have  heard  thee,  and  I 
have  succoured  thee."  He  will  keep  you 
so  that  "  none  shall  pluck  you  out  of  his 
hands." 


SERMON  II. 


THE  DAY  OF  GRACE. 


We  then,  as  workers  tog-ether  with  him,  beseech 
you  also  that  ye  receive  not  the  grace  of  God 
in  vain  ;  for  he  saith,  I  have  heard  thee  in  a 
time  accepted,  and  in  the  day  of  salvation 
have  I  succoured  thee.  Behold,  now  is  the 
accepted  time.  Behold,  now  is  the  day  of  sal- 
vation.— 2  Cor.  vi,  1,  2. 

From  these  words  I  stated  my  purpose 
to  consider,  1.  The  giace  God.  2.  The 
season  of  grace.  3.  The  giving  of  grace. 
4.  The  receiving  it  in  vain.  5.  The 
receiving  it  effectually.  We  have  al- 
ready considered  the  first  two  divisions. 
There  remain  to  consider, 

3.  The  giving  of  grace, 

4.  The  receiving  of  grace  in  vain, 

5.  The  receiving  this  grace  effectually. 

3.   THE  GIVING  OF  GRACE. 

We  then,  as  workers  together  with  him. 
We  have  here  the  instrument  used, 
and  the  power  using  it. 

The  instrument  used — is  the  ministry 
of  the  Gospel.  God  uses,  in  infinite  con- 
descension, sinful  men  to  be  the  heralds 
of  his  grace,  and  to  convey  to  their  fel- 
low sinners  the  tidings  of  his  love. 
"  We  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  by  us,  we 
pray  you  in  Christ's  stead  be  yc  recon- 
ciled to  God."  This  is  our  proper  busi- 
ness, this  our  high  office  as  God's  minis- 
ters.   In  this  accepted  time  we  study  in 


hope,  we  pray  in  hope,  we  preach -  in 
hope,  we  labour  in  hope,  if  that  God  by 
any  means,  through  us,  may  save  your 
souls.  Nor  have  we  any  thing  that 
ought  so  to  lie  upon  our  minds  as  this. 
How  the  Apostle  speaks  to  the  Galatians, 
"my  little  children,  of  whom  I  travail 
in  birth  until  Christ  be  formed  in  you." 
We  know  that  the  time  of  opportunity 
is  limited  and  shoit;  we  urge  upon  your 
attention  the  only  way  of  salvation  ;  we 
remind  you  that  the  continuance  of  the 
day  of  grace  is  full  of  all  uncertainties ; 
we  declare  the  aggravated  guilt  of  neg- 
lecting it,  and  that,  if  the  Gospel  be  not 
"  a  savour  of  life  unto  life,  it  is  a  savour 
of  death  unto  death ;"  we  desire  "  to  be 
instant  in  season  and  out  of  season," 
never  resting  till  we  see  you  safe  in  the 
only  refuge  for  sinners, — the  grace  of 
God. 

We  remember  also  that  a  day  will 
come  when  we  can  no  more  think  of 
you,  and  pray  for  you,  visit  you,  and 
beseech  you  to  turn  to  Christ :  A  day 
when  ministers  will  be  withdrawn  from 
you  for  ever,  and  if  you  have  received 
the  grace  of  God  in  vain,  Satan  may  give 
your  minister  a  challenge  which  he  can 
then  neither  accept  nor  answer. — "  Do 
what  thou  will  to  rescue  this  or  that  lost 
sinner  from  my  grasp  ;  to  bring  him  to 
repentance  and  salvation.  He  is  mine, 
for  ever  chained  in  indissoluble  bonds, 
my  prey,  my  lawful  captive — yes,  for 
ever." 

Let  the  voice  of  the  ministry  now 
then  reach  your  ears :  "  Seek  ye  the  Lord 
while  he  may  be  found." 

And  for  your  encouragement,  remem- 
ber 

The  power  using  the  instrument. 

Do  not  think  we  magnify  the  instru- 
ment. The  treasure  is  unspeakably  ex- 
cellent and  precious,  but  "  we  have  this 
treasure  in  earthen  vessels" — vessels  of 
no  value  in  themselves,  full  of  defects 
and  weaknesses,  soon  broken  and  laid 
aside — and  why  is  this  ?  "  that  the  ex- 
cellency of  the  power  may  be  of  God 
and  not  of  us."  2  Cor.  iv,  7. 

A  divine  power  atttends  the  feeble 
ministry  of  man.  To  them  that  are 
saved  "  the  preaching  of  the  cross  is  the 
wisdom  of  God  and  the  power  of  God." 


FOR  TIME  AND  ETERNITY.  357 


Preaching  is  the  divine  ordinance  in 
i  which  God  is  wont  to  pour  out  his  Holy 
[Spirit.  O  if  you  had  right  views  of  this 
prdinance  how  highly  would  you  esteem 
— how  diligently  attend  the  ministry  ol 
the  Gospel,  looking  for  and  expecting, 
the  Holy  Ghost.  This,  this  is  our  aim 
— not  that  our  preaching  may  be  "  with 
Enticing  words  of  man's  wisdom,  but  in 
lemonstration  of  the  Spirit  and  of  pow- 
pr:"  that  as  our  sufficiency  is  of  God, 
so  that  sufficiency  may  be  continually 
Ueen  in  turning  you  from  sin,  and  build- 
ing you  up  in  your  most  holy  faith.  It 
\s  his  promise  "  Thy  people  shall  be 
willing  in  the  day  of  thy  power ;"  0 
that  the  power  may  be  put  forth  even  in 
3ur  ministry,  to  the  conversion  and  sal- 
vation of  your  precious  souls. 

The  measure  given,  is  just  as  it  pleas- 
es God  ;  to  some  more,  to  some  less : 
''To  every  one  of  us  is  given  giace  ac- 
cording to  the  measure  of  the  gift  of 
Christ."  Just  as  the  gifts  of  the  Spirit 
pre  bestowed  on  each  according  to  the 
Divine  sovereignty,  and  "  all  these  work- 
Dth  that  one  and  the  self  same  Spirit  di- 
viding to  every  man  severally  as  he  will;" 
bo  the  graces  of  the  Spirit  are  according 
to  the  gift,  freely  given  of  God — "  ask 
and  ye  shall  have."  Be  not  content  with 
a  small  measure  of  grace.  O  how  little, 
[how  very  little  most  of  us  have,  and 
Ihow  satisfied  we  are  with  that  little,  in- 
stead of  hungering  and  thirsting  for  more 
fand  more,  that  grace  and  peace  may  be 
[multiplied,  we  sit  down  contented  with 
[the  truth  of  grace,  when  we  ought  to 
}[png  for  the  riches  and  fulness  of  grace. 
Let  us  apply  to  him  who  "  giveth  liber- 
ally and  upbraideth  not. 

4.   THE  RECEIVING  THIS  GRACE  IN  VAIN. 

The  Apostle  exhorts  the  Corinthians 
not  to  receive  the  grace  of  God  in  vain. 
This  implies  that  many  hear  of,  yet 
never  benefit  by  this  grace. 

Mark  then,  1.  the  persons  who  receive 
this  grace  in  vain ;  and  2.  their  inexcu- 
3ablcness. 

1.  The  per  sons  who  receive  th  is  grace 
in  rain. 

There  are  various  and  very  opposite 
(classes,  who,  however  they  may  differ  in 


other  respects,  agree  in  this,  they  all  re- 
ceive the  grace  of  God  in  vain.  Unbe- 
lievers prefer  darkness  to  light  "  because 
their  deeds  are  evil."  Thus  the  Jews  at 
Antioch  when  they  saw  the  Gentiles 
crowding  to  hear  the  word  i;  they  were 
filled  with  envy  and  spake  against  those 
things  which  were  spoken  by  Paul,  con- 
tradicting and  blaspheming."  Acts  xiii, 
44.  So  again  in  Iconium,  £;  the  unbe- 
lieving Jews  stirred  up  the  Gentiles  and 
made  their  minds  evil  affected  against 
the  brethren."  Acts  xiv,  2.  The  Apos- 
tle says,  "  We  preach  Christ  crucified,  to 
the  Jews  a  stumbling  block,  and  to  the 
Gentiles  foolishness.  1  Cor.  i,  23.  The 
root  of  this  unbelief  is  the  love  of  sin, 
and  it  is  the  love  of  sin  therefore  which 
you  must  especially  watch  and  pray 
against.  "  0  take  heed,  brethren,  lest 
there  be  in  any  of  you  an  evil  heart  of 
unbelief,  in  departing  from  the  living 
God."  Heb.  iii,  12. 

Self-righteous  persons  think  so  well 
of  themselves  that  they  do  not  see  their 
need  of  this  grace  ;  it  may  be  very  proper 
and  suitable  they  suppose  for  the  wicked, 
but  their  goodness  will  help  them,  and 
so  they  reject  the  grace  that  brings  sal- 
vation— "  Going  about,"  the  most  im- 
practicable of  all  attempts  that  sinful 
man  ever  made,  "  to  establish  their  own 
righteousness,  they  submit  not  them- 
selves to  the  righteousness  of  God." 

Careless  persons  also  receive  the  grace 
of  God  in  vain.  They  are  like  the  way- 
side hearer  ;  the  truth  comes  before  them, 
but  it  sinks  not  into  the  heart :  and,  as 
Gallio,  they  "  care  for  none  of  these 
things ;"  if  their  temporal  interests  were 
affected,  they  would  be  all  alive,  but  as 
it  only  concerns  the  soul,  they  are  inat- 
tentive, and  indifferent,  and  unconcerned. 

Theie  arc  others  who  may  be  called 
Icniporanj  believers  ;  in  them  the  seed 
of  the  word  is  sown  as  on  a  rock,  for  a 
while  they  believe,  but  in  time  of  tempt- 
ation they  fall  away.  There  may  be 
great  joy  ami  excitement  for  a  season, 
but  it  is  soon  lost,  and  they  become  len 
impressible  than  ever.  Worldly  men  in 
general  receive  the  grace  of  God  in  vain; 
"The  cares  of  this  world,  the  di  ceil  ful- 
ness of  riches,  and  the  lusts  of  other 


358 


THE  CHIEF  CONCERNS  OF  MAN 


things,  choke  the  word,  and  it  becometh 
unfruitful.''  There  are  others  who  are 
great  talkers  in  religion,  they  can  speak 
most  fluently  on  religious  subjects,  spec- 
ulate about  them,  dispute  for  them,  and 
admire  them,  "  they  say  but  do  not 
these  also  receive  the  grace  of  God  in 
vain.  There  are  some  even  who  pervert 
the  doctrines  of  grace,  and  make  them 
an  occasion  of  sin  ;  and  "  turn  the  grace 
of  God  into  licentiousness." 

O  my  brethren,  I  cannot  but  fear  that 
there  are  now  before  me  persons  who 
under  one  or  other  of  these  descriptions 
are  trifling  with  or  trampling  upon  the 
grace  of  God.  Search  and  try  your 
ways ;  pray  earnestly  to  God  in  the 
words  of  David,  "  Examine  and  prove 
me,  O  Lord,  look  well  if  there  be  any 
way  of  wickedness  in  me,  and  lead  me 
in  the  way  everlasting."    For  consider, 

4.  The  inexcusableness  of  those  who 
reject  this  grace. 

It  is  a  case  of  most  fearful  guilt  and 
danger.  Every  moment's  delay  increas- 
es the  danger,  as  it  shortens  the  time  be- 
tween them  and  ruin.  If  they  are  spar- 
ed year  after  year,  through  the  interces- 
sion of  the  Lord  Jesus,  yet  while  they 
cumber  the  ground,  the  last  year  will 
soon  come,  and  with  it  an  accumulated 
load  of  guilt.  Solomon  thus  describes 
their  state  :  a  Because  I  have  called,  and 
ye  refused  ;  I  have  stretched  out  my 
hand  and  no  man  regarded ;  but  ye  have 
set  at  nought  all  my  counsel  and  would 
none  of  my  reproof ;  I  also  will  laugh 
at  your  calamity;  I  will  mock  when 
your  fear  cometh.  When  your  fear 
cometh  as  desolation,  and  your  destruc- 
tion cometh  as  a  whirlwind  ;  when  des- 
truction and  anguish  cometh  upon  you  : 
Then  shall  they  call  upon  me,  but  I  will 
not  answer ;  they  shall  seek  me  early, 
but  they  shall  not  find  me."  Prov.  i,  24 
— 28.  Here  too  is  an  alarming  aggra- 
vation of  their  misery;  they  had  a  day 
of  grace,  the  proclamation  of  mercy 
sounded  in  their  ears  ;  but  they  rejected 
all,  till  there  was  no  remedy.  Our  Lord 
assures  us  that  "  it  shall  be  more  tolera- 
ble for  Tyre  and  Sidon  in  the  day  of 
judgment"  than  for  those  who  heard  and 
disregarded  his  Gospel.  They  shall  be 
left  without  excuse,  and  as  the  man  who 


had  not  on  the  wedding  garment  was 
speechless,  so  they  shall  be  without  one 
plea,  when  they  are  bound  hand  and 
foot,  and  "cast  into  outer  darkness,  where 
there  shall  be  weeping  and  gnashing  of 
teeth." 

Despise  not  then  the  riches  of  the 
goodness  and  loving  kindness  of  God: 
wait  on  him  with  all  earnestness  for  a 
part  and  share  in  his  salvation,  and  rest 
not  till  this  great  stake  be  secure. 

Do  you  ask  how  you  may  receive  the 
grace  of  God  effectually,  and  what  is  the 
character  of  those  who  do  so  7  we  pro- 
ceed to  consider, 

5.  THE  RECEIVING  OF  THIS  GRACE  EFFEC- 
TUALLY. 

The  Apostle  beseeches  them  not  to  re- 
ceive the  grace  of  God  in  vain,  that  is, 
to  receive  it  effectually,  in  the  season  in 
which  it  is  brought  before  us. 

That  we  may  have  a  better  view  of 
this,  we  will  notice  some  seasons  of  re- 
ceiving grace  which  you  should  watch 
for  and  improve. 

Sabbaths  in  general  are  God's  seasons. 
What  a  mercy  it  is  to  have  one  day* 
entirely  set  apart  for  attending  to  the 
concerns  of  our  souls.    Now  "  if  thou 
turn  away  thy  foot  from  the  Sabbath/, 
from  doing  thy  pleasure  on  my  holy^ 
day ;  and  shalt  call  the  Sabbath  a  del 
light,  the  holy  of  the  Lord,  and  shaltj 
honour  him,  not  doing  thine  own  ways^ 
nor  finding  thine  own  pleasure,  nor  speak* 
ing  thine  own  words :  then  shalt  thoti 
delight  thyself  in  the  Lord  ;  and  I  will 
cause  thee  to  ride  upon  the  high  placed 
of  the  earth,  and  feed  thee  with  the  her- 
itage of  Jacob  thy  father ;  for  the  mouth 
of  the  Lord  hath  spoken  it."  Isaiah  lviii, 
13,  14.    Duly  observe  the  Sabbath,  dili- 
gently seek  God's  grace  on  his  own  day, 
and  in  his  appointed  ordinances,  and  you 
shall  not  fail  to  receive  it.    O  neglect 
not  the  sermons  which  you  hear  on  the 
Sabbath.    When  the  Gospel  of  Christ  i9 
faithfully  preached,  sermons  are  special 
seasons  of  grace.    "  Faith  cometh  by 
hearing,  and  hearing  by  the  word  of 
God ;"  yes,  all  the  rich  blessings  of  the 
Gospel  are  dispensed  from  Christ  in  the 
ministry  of  hi3  own  appointment,  and 
Christians  find  this.    A  sermon  either 
makes  your  heart  more  hardened  by  be- 


FOR  TIME  AND  ETERNITY. 


359 


ing  disregarded,  or  more  softened  by 
being  improved.  Receive  grace  then  on 
.God's  Sabbath. 

Afflictions  again  are  seasons  of  grace. 
Whether  it  be  sickness  in  your  own  per- 
son, or  in  your  family  and  relatives,  or 
losses  and  trials,  or  distresses,  "  afflic- 
tions spring  not  from  the  dust,"  nor  does 
the  Lord  afflict  willingly,  for  his  own 
pleasure,  but  "  for  our  profit,  that  we 
might  be  partakers  of  his  holiness." 
Heb.  xii,  10.  So  that  all  God's  servants 
;can  say,  "  It  is  good  for  me  that  I  have 
been  afflicted,  that  I  might  learn  thy 
Statutes.  Before  I  was  afflicted  I  went 
astray,  but  now  have  I  kept  thy  word." 
CPs.  cxix,  67,  72.  O  then  let  not  the 
season  of  affliction  pass  away  without 
accomplishing  God's  gracious  design  of 
love  to  your  soul.  Receive  grace  in  this 
season  of  grace. 

Times  of  conviction  are  also  seasons 
af  grace.  There  are  periods  in  a  man's 
life  when  he  feels,  "lama  sinful  crea- 
ture, I  am  in  danger  of  God's  wrath,  I 
must  alter  my  conduct,  I  must  begin 
anew."  Now  if  while  these  convictions 
ire  lively,  he  does  not  quench  and  resist 
them,  but  strives  "  according  to  his  work- 
ing who  worketh  in  us  mightily,"  to  in- 
crease and  deepen  them,  then  shall  he 
receive  larger  and  fuller  communications 
of  the  Holy  Spirit ;  but  if  yielding  to 
sin  and  Satan,  he  trifles  with  conviction, 
Jand  stifles  and  drowns  it  by  rushing  into 
^vorldly  society,  and  plunging  into  the 
pares  and  distractions  of  a  sinful  world, 
a  season  of  grace  is  lost,  and  the  soul 
becomes  more  insensible,  more  unim- 
pressible  than  before. 

But  I  need  not  enlarge,  since  every 
event,  every  circumstance  of  life  is  to 
ihe  Christian  a  season  of  grace.  Just  as 
in  the  cultivation  of  a  garden,  sometimes 
^he  gardener  digs  the  ground,  sometimes 
he  prunes  the  trees,  sometimes  he  sows 
(the  seed,  sometimes  he  plucks  up  the 
tareeds,  but  all  is  to  make  the  garden 
jbeautiful  and  fruitful :  so  our  God  in  va- 
ried ways  deals  with  our  souls,  that  g-racc 
imay  flourish  in  us  and  bring  forth  fruit 
I to  his  glory  and  our  everlasting  salvation. 

Besides  these  particular  directions, 
[there  are  also  some  general  principles 
[  not  to  be  lost  sight  of  by  those  who 


would  effectually  receive  the  grace  of 
God  or  ascertain  how  far  that  grace  ef- 
fectually works  in  themselves. 

Need  I  mention  faith  and  prayer  as 
indispensable  for  the  receiving  and  growth 
of  grace  ? 

Faith  must  be  first  exercised.  This 
credits  the  existence  and  promise  of 
grace — believes  all  that  God  says*  about 
it — is  "  fully  persuaded  that  what  he  has 
promised  he  is  able  also  to  perform,"  and 
takes  them  simply  at  his  word,  assured 
that  he  would  neither  mock  nor  deceive 
us.  Faith  therefore  welcomes,  as  infal- 
libly true,  the  declaration  of  the  way  of 
recovery  for  lost  sinners  in  the  Gospel, 
assures  herself  that  God  is  merciful  to 
man,  and  that  forgiveness,  justification, 
adoption,  sanctification,  the  hope  of  glo- 
ry, and  eternal  life,  are  placed  within  her 
grasp  :  joyful  news,  what  good  tidings  of 
great  joy  !  I  see  a  way  of  escape;  I  see 
the  doors  of  the  kingdom  of  heaven  fly 
opey  to  all  believers.  I  see  a  reconciled 
Father,  I  see  a  sufficient  and  complete 
Saviour,  I  see  a  guide  and  comforter,  I 
see  the  strait  gate,  and  the  narrow  way, 
and,  by  the  grace  of  God,  I  will  strive 
to  enter  in.  May  you  all  obtain  this  N 
precious  gift  of  faith,  it  will  be  like  anoth- 
er sense  to  you,  far  -  more  blessed  than 
hearing  or  seeing,  enabling  you  to  dis- 
cern the  realities  and  glories  which  most 
of  all  concern  you  as  immortal  beings. 
"  Blessed  are  the  people  that  know  the 
joyful  sound  ;  they  shall  walk,  O  Lord, 
in  the  light  of  thy  countenance:  in  thy, 
name  shall  they  rejoice  all  the  day,  and 
in  thy  righteousness  shall  they  be  ex- 
alted." 

Prayer  is  the  cry  of  faith  ;  the  way 
in  which  grace  is  obtained  and  increased, 
and  it  is  founded  on  our  sense  of  need. 
Encouraged  by  the  assurance  that  we 
have  a  great  High  Priest  that  is  passed 
into  the  heavens,  and  that  he  is  touched 
with  the  feeling  of  our  infirmities,  we 
gladly  avail  ourselves  of  the  gracious 
invitations,  "  Let  us  therefore  come  bold- 
ly unto  the  throne  of  grace  that  we  may 
obtain  mercy,  and  find  grace  to  1***1 1 >  in 
time  of  need."  Not  boldly  only,  but 
earnestly, — you  must  strive  hard  in  pray- 
er: cold  petitions  will  not  do.  David 
says,  "  my  soul   followeth  hard  after 


360 


THE  CHIEF  CONCERNS  OF  MAN 


God  ;  that  word  hard  is  significant  and 
instructive.  As  the  drowning  man  would 
cry  for  help,  as  Peter  cried,  "  Lord  save 
or  I  perish,"  so  must  we  cry  for  grace. 
O  be  assured  a  careless  prayer  and  a 
heartless  wish  never  yet  marked  a  saved 
soul.  You  must  wrestle  with  God  in 
prayer,  if  you  would  receive  effectual 
grace.'  There  will  be  stiong  cries  and 
tears  like  our  Saviour's.  Nothing  will 
content  you  but  God's  favour  and  love, 
if  you  are  in  earnest  for  it,  what  you 
need  above  all  other  things  is  God's  grace. 
Whatever  else  you  get,  without  this  you 
are  miserably  poor:  whatever  else  you 
lose,  if  you  get  this  you  are  unspeakably 
happy.  Grace  is  the  seed  of  glory — 
grace  is  the  first  thing.  "  The  Lord  will 
give  grace  and  then  glory.  Ask  and  ye 
shall  have,  seek  and  ye  shall  find,  knock 
and  it  shall  be  opened  unto  you."  All 
this  shows  the  earnestness  and  persever- 
ance with  which  you  should  pray.  Do 
you  further  ask  how  you  may  know 
whether  you  have  effectually  received 
grace.  I  reply,  it  is  marked  by  love. 
We  love  that  grace  which  we  have  re- 
ceived. We  glory  in  it.  We  value  it 
above  every  thing.  And  surely  it  is 
above  all  price — surely  every  Christian 
does  desire  nothing  so  much  as  the  grace 
of  God.  If  men  think  it  worth  while 
to  make  their  house  comfortable  where 
they  only  dwell  for  a  few  years ;  if  men 
think  it  worth  while  to  lay  up  treasure 
on  earth  for  a  short  life,  O  is  it  not,  I 
.  appeal  to  your  understanding  as  men,  is 
it  not  infinitely  better  worth  while,  to 
lay  up  our  treasure  where  we  must  dwell 
forever,  and  to  have  our  wealth  in  a  bank 
that  can  never  break,  and  with  a  banker, 
who  has  the  universe  for  his  possession, 
and  whose  favour  is  better  than  life  it- 
self? The  Apostles  so  valued  grace  that 
in  every  epistle  they  salute  the  churches 
with  this  prayer,  "  Grace  be  to  you." 
While  the  term  grace  is  offensive  and 
unintelligible  to  those  who  receive  it  in 
vain,  it  is  precious  and  delightful  to  those 
who  receive  it  effectually.  How  the 
Apostle  loves  to  dwell  upon  it.  "  God 
hath  raised  us  up  together  and  made  us 
sit  together  in  heavenly  places  in  Christ 
Jesus,  that  in  ages  to  come  he  might 
show  the  exceeding  riches  of  his  grace, 


in  his  kindness  to  us  through  Christ  Je- 
sus. For  by  grace  are  ye  saved."  One 
sure  note  of  an  effectual  reception  of 
grace  is  a  supreme  value  for  it.  I  re- 
member a  time,  before  I  knew  my  sinful- 
ness and  my  danger,  of  being  offended 
with  seeing  what  I  then  thought  so  un- 
meaning a  term  as  grace  so  often  repeat- 
ed in  hymns ;  but  when  I  felt  my  truqf 
state  as  a  fallen  creature,  no  word  wasj 
more  precious  to  me  than  this. 

In  practically  applying  the  subject,  I 
would  solve  some  fears  and  address  dif- 
ferent characters. 

I  would  first  solve  some  fears  that  may 
hinder  and  retard  you  in  receiving  thi$ 
grace. 

Perhaps  you  are  afraid  of  this  world's 
ridicule.  If  you  become  earnest  in  reliJ 
gion,  you  will  be  counted  singular,  ana 
you  cannot  bear  the  laugh  of  your  com-j 
panions.  O  it  is  one  of  the  most  won- 
derful of  the  blindnesses  and  obliquities 
of  our  fallen  nature,  that  persons  wisJ 
and  sensible  in  other  things,  who  wouldj 
not  be  laughed  out«of  any  worldly  gain,' 
should  in  a  case  so  infinitely  important 
bend  to  a  sneer,  and  be  turned  aside  byt 
a  mere  scoff.  Be  not  you  laughed  out 
of  your  sense  of  religion.  Risk  not  so 
foolishly  your  soul.  If  you  are  so  afraiJ 
of  ridicule,  think  what  ridicule  will  be 
worst  at  last.  If  a  foolish  companion 
can  thus  now  affect  you,  how  will  yoJ 
bear  to  be  the  laughing  stock  of  Satanl 
and  the  scorn  of  all  his  hosts  througll 
eternity  !  O  the  inexpressible  folly  of 
squandering  away  in  mere  earthly  busii 
ness,  in  vain  pleasures,  in  idleness,  in 
pomp  and  empty  show,  in  ambition  and 
the  glory  of  this  transitory  world,  that 
day  of  grace  in  which  you  might  gaia 
solid  and  everlasting  joy  and  an  exceed- 
ing and  eternal  weight  of  glory  !      .  M 

Perhaps  you  fear  that  the  day  of 
grace  may  be  past.  Do  you  really  fear 
this ;  the  fear  itself  is  a  hopeful  sign, 
and  shows  that  conscience  is  not  yet 
seared  or  past  feeling  ;  but  O  let  not  the 
enemy  contrive  by  such  a  fear  to  keep 
you  inert  and  inactive,  doing  nothing  till 
the  day  of  grace  be  past. 

One  more  fear  may  be  an  impediment 
to  you.  You  may  fear  that  you  are  not 
among  God's  elect,  and  therefore  it  is  of 


FOR  TIME  AND  ETERNITY. 


361 


no  use  for  you  to  strive.  Who  can  tell 
you  that  you  are  not  among  his  elect ; 
his  decree  of  election  is  ever  secret,  till 
it  is  happily  manifested  by  our  turning 
to  him ;  not  feignedly,  but  with  all  the 
neart.  Repent  and  believe,  and  you 
shall  assure  your  election. 

I  would  in  conclusion  address  different 
characters : — 

Have  any  reason  to  think  that  hitherto 
they  have  received  the  grace  of  God  in 
'vain,  that  they  are  yet  in  their  sins  :  O, 
I  beseech  you,  "  look  diligently  now,  lest 
Wou  fail  of  the  grace  of  God."  There 
fis  no  time  for  farther  delay.  The  Sun 
of  Righteousness  has  been  shining  for 
pours  in  the  day  of  grace,  and  you  have 
hitherto  been  fast  asleep ;  "  the  night 
cometh  when  no  man  can  work  ;"  now 
cry  mightily  for  grace.  0  let  not  the 
sermon  you  are  now  hearing  find  and 
leave  your  heart  hardened  ;  but  let  it  be 
[as  the  awakening  voice  of  the  Saviour, 
leading  you  effectually  to  receive  his 
grace. 

Have  any  a  besetting  sin  that  entram- 
mels  and  hampers  them.  It  is  the  day 
of  grace  and  Gospel  liberty.  Bring  the 
power  of  grace  against  the  power  of  sin, 
and  it  shall  conquer  your  mightiest  cor- 
ruption. Rom.  v,  21.  Divine  grace  shall 
•be  sufficient  for  you.  Only  "Be  strong 
in  the  Lord  and  in  the  power  of  his 
might." 

Are  any  backsliding  fiom  God,  and 
dishonouring  your  holy  vocation  by  sin- 
ful practices — still  we  proclaim  the  day 
of  grace,  and  say,  "  Yet  return  again 
unto  me,  saith  the  Lord  ;  I  will  heal  their 
backslidings  and  love  them  freely.  Re- 
member from  whence  you  have  fallen, 
repent  and  do  the  first  works,"  and  all 
shall  be  blotted  out,  and  you  shall  yet  be 
blessed  and  a  blessing. 

Are  there  any  waiting,  in  the  use  of 
the  means  of  grace,  to  receive  grace. 
You  shall  not  wait  in  vain.  Let  nothing 
turn  you  back  from  patiently  waiting  on 
the  Lord,  and  expecting  his  grace.  Do 
you  please  God  your  Saviour,  though 
for  this  the  whole  world  should  be  dis- 
pleased. Let  the  righteous  hold  on  his 
way,  and  he  shall  be  stronger  and  strong- 
er. Job  xvii,  9.     In  Jesus  there  is  an 

46 


inexhaustible  fulness,  and  out  of  that 
fulness,  day  by  day,  you  shall  "  receive 
grace  for  grace." 


SERMON  III. 

ON  DEATH. 

Then  shall  the  dust  return  to  the  earth  as  it 
was,  and  the  spirit  shall  return  unto  God  who 
gave  it. — Eccles.  xii,  7. 

It  becomes  a  wise  man  to  prepare  for 
any  event  of  importance  which  he  has 
reason  to  believe  will  assuredly  take 
place.  Such  a  preparation  is  the  moie 
suitable  and  needful,  when  the  event  is 
not  only  certain  and  important,  but  its 
character  becomes  materially  affected  by 
our  previous  conduct  with  reference  to 
it.  And  it  is  yet  more  incumbent  to 
think  beforehand  of  such  an  event,  if 
due  preparation  be  attended  with  im- 
mensely beneficial  consequences,  nay, 
with  nothing  less  than  eternal  life  and 
glory.  But  what  tongue  can  tell  the 
madness  of  this  neglect  of  preparation, 
if,  in  addition  to  every  thing  else,  the  s 
loss  of  all  that  bliss,  and  the  suffering  of 
eternal  woe,  be  the  certain  consequence 
of  that  neglect.  Death  and  judgment, 
and  their  issues,  hell  or  heaven,  must  be 
regarded  as  events  of  this  description, 
and  for  which  preparation  is  no  less 
reasonable  than  it  is  indispensable. 

0  that  I  could  entertain  the  hope  that 
all  your  minds,  without  exception,  were 
quickened  to  a  realizing  view  of  these 
momentous  events.  May  the  Lord  bless 
the  consideration  of  them  now,  to  your 
everlasting  good. 

1  begin  with  bringing  before  you  the 
subject  of  death, — that  time  of  which  it 
is  said  in  our  text — "  Then  shall  the  dust 
return  to  the  earth  as  it  was,  and  the 
spirit  shall  return  to  God  who  gave  it." 

Let  us  consider, 

1.  The  event  referred  to. 

2.  Its  immediate  consequences. 

3.  lift  practical  use. 

1.   TBI  ■TINT  RtFEHRF.D  TO. 

Solomon,  who  had  been  describing,  in 
highly  figurative  language,  the  gradual 


THE  CHIEF  CONCERNS  OF  MAN 


decay  of  the  body,  and  its  dissolution, 
(Eccles.  xii,  1 — 6.)  in  our  text,  brings 
before  us  the  immediate  results  of  that 
dissolution.  The  event  then  is  death  ; 
the  separation  of  the  soul  from  the  body  ; 
the  spirit  leaving  its  frail  tabernacle,  and 
entering  on  a  new  and  untried  state  of 
existence.  I  would  point  out  its  certain- 
ty, the  uncertainty  of  the  time,  its  near- 
ness, its  just  demand  on  man,  its  subju- 
gation by  the  Christian. 

1.  Its  certainty. 

It  is  not  an  event  which  may  or  may 
not  arrive  to  us.  "  What  man  is  he  that 
liveth  and  shall  not  see  death  ?  Shall  he 
deliver  his  soul  from  the  hand  of  the 
grave  ?"  Psalm  lxxxix,  48.  "  There  is 
no  man  that  hath  power  over  the  spirit 
to  retain  the  spirit,  neither  hath  he  power 
in  the  day  of  death,  and  there  is  no  dis- 
charge in  that  war."  Eccles,  viii,  8. 
You  must  certainly  die  ;  let  this  truth, 
which  should  influence  your  whole  life, 
penetrate  your  whole  soul.  The  scenes 
which  you  now  behold,  you  will  one  day 
cease  to  behold  ;  you  must  bid  farewell 
to  every  earthly  object.    You  must  die. 

O,  surely  men  in  general  are  ignorant 
of  this !  They  could  not  have  their 
hearts  so  engaged  in,  and  filled  with 
cares  for  the  good  things  of  this  world, 
did  they  know  that  these  are  all  tempo- 
rary and  transient,  and  there  is  certainly 
one  overwhelming  event  before  them, 
which  will  forever  separate  them  from 
all  here  below. 

2.  The  Uncertainty  of  the  Time. 

Certain  as  the  event  itself,  it.  is  uncer- 
tain as  to  the  time  when  it  shall  happen ; 
and  this  fearfully  increases  the  impor- 
tance of  being  prepared  for  it.  Seventy 
or  eighty  years  are  the  farthest  ordinary 
duration  of  life,  but  its  average  length  is 
less  ihan  half  of  seventy.  But  even 
thirty  years,  or  one  year,  or  one  day,  is 
more  than  we  can  be  certain  will  be  ours. 
"  Ye  know  not  what  shall  be  on  the  mor- 
row :  for  what  is  your  life  ?  it  is  even  a 
vapour  that  appeareth  for  a  little  time, 
and  then  vanisheth  away."  James  iv,  13, 
14.  "  Man  also  knovveth  not  his  time." 
Eccles.  ix,  12.  No  one  living  can  in- 
fallibly tell  that  his  life  shall  be  continued 
here,  even  for  another  day,  or  another 
night.    "  Boast  not  thyself  of  tomorrow, 


for  thou  knowest  not  what  a  day  may 
bring  forth."  Prov.  xxvii,  1.  "This 
night  thy  soul  may  be  required."  Luke 
xii,  20.  There  are  thousands  now  alive, 
multitudes  of  whom  are  perhaps  inward- 
ly fancying — "  Soul,  thou  hast  much 
goods  laid  up  for  many  years,  take  thine 
ease,  eat,  drink,  and  be  merry,"  who 
have  no  thought  of  death  as  at  hand,  on 
whom  this  very  sentence  is  passed,  and 
will  be  executed  before  to-morrow's  sun 
shall  rise. 

Death  may  come  thus  suddenly  to 
some  of  you !  O  my  brethren,  are  youj 
prepared  for  such  a  summons  ?  "  Be  ye 
also  ready." 

3-  Its  nearness. 

Do  not  suppose  it  is  a  distant  event, — 
it  is  at  hand,  the  Judge  is  at  the  door. 
Say  rather  with  Job — "  the  graves  are 
ready  for  me,  my  days  are  swifter  than 
a  post,-  they  flee  away  ;  they  are  passed 
as  the  swift  ships  ;"  or  with  David,  "  Be- 
hold thou  hast  made  my  days  as  a  hand- 
breadth,  and  mine  age  is  as  nothing  be- 
fore thee ;  verily,  every  man  living,  at 
his  best  estate,  is  altogether  vanity." 
Psalm  xxxix,  5.  Only  a  thin  veil  of 
flesh  hides  the  eternal  world  from  your 
view.  Any  moment  may  rend  it  asun-1 
der.  You  can  hardly  mention  the  situ- 
ation in  which  some  one  person  or  oth- 
er has  not  died,  or  the  circumstance  in 
which  some  have  not  been  called  to  ap- 
pear before  God.  If  such  an  event  be  so 
near,  how  ready  ought  we  to  be !  "Watch 
ye,  therefore,  for  ye  know  not  when  the 
master  of  the  house  cometh  ;  at  even,  or 
at  midnight,  or  at  the  cock-crowing,  or 
in  the  morning ;  lest  coming  suddenly, 
he  find  you  sleeping." 

4.  Its  just  demand  on  man. 

This  is  the  most  fearful  characteristic 
of  death.  It  is  the  issue  of  sin.  It  is 
not  a  mere  change  from  one  state  to 
another,  but  it  is  the  divine  appointment 
in  consequence  of  man's  disobedience. 
"  It  is  appointed  unto  men  once  to  die." 
Death  is  "  the  wages  of  sin."  It  is  the 
punishment  of  guilt.  "  The  soul  that 
sinneth,  it  shall  die."  "By  one  man  sin 
entered  into  the  world,  and  death  by  sin  ; 
and  so  death  passed  upon  all  men,  for 
that  all  have  sinned."  Rom.  v,  12.  The 
Law  justly  condemns  the  transgressor  ; 


FOR  TIME  AND  ETERNITY. 


363 


ind  its  fearful  penalty  is  death.  Here  is 
the  sting  of  death.  Were  not  we  sin- 
ners, death  would  have  no  terrors.  But 
now  he  is  the  King  of  Terrors  5  bring- 
ing along  with  him  "  a  certain  fearful 
looking  for  of  judgment  and  fiery  indig- 
nation which  shall  devour  the  adversa- 
ries." Awful  indeed  it  is  for  a  sinful 
creature  to  fall  into  the  hands  of  the 
living  God,  and  under  the  immediate 
wrath  of  him  who  says,  u  Vengeance  be- 
longeth  unto  me."  This  is  the  death  of 
death.  Are  we  provided  against  this 
evil?  All  defence  and  security  against 
[other  evils,  while  this  tremendous  evil  is 
disregarded,  is  but  mere  vanity  and 
childish  folly.  God  himself  is  described 
as  tenderly  expostulating  with  men  on 
this  subject.  "  O  that  they  were  wise, 
that  they  understood  this,  that  they 
would  consider  their  latter  end."  Deut. 
sxxxii. 

5.  The  subjugation  of  Death  by  the 
Believer. 

There  is  a  full  victory  to  be  obtained 
over  this  mighty  enemy,  the  great  con- 
queror of  the  human  race.  But  to  attain 
this  victory,  none  less  than  ihe  Son  of 
God  entered  into  the  conflict.  He  became 
partaker  of  our  flesh  and  blood,  and  yield- 
ed himself  to  death,  "  that  through  death 
he  might  destroy  him  that  had  the  power 
of  death,  that  is,  the  Devil,  and  deliver 
those,  who  through  fear  of  death,  were 
all  their  life  time  subject  to  bondage." 
Heb.  ii,  14,  15.  On  his  cross  he  spoiled 
this  principality  of  power.  Col.  ii,  15. 
He  has  gone  before  us  through  the  dark 
■tomb ;  he  knows  its  innermost  recesses, 
and  so  complete  is  the  victory,  that  the 
Apostle  says,  "  He  hath  abolished  death, 
and  brought  life  and  immortality  to  light 
through  the  Gospel."  2  Tim.  i,  10.  Now 
the  believer  in  him  may  defy  this  his 
greatest  and  last  foe,  and  say,  "  De  ath  is 
swallowed  up  in  victory.  O  death,  where 
is  thy  sting?  ()  grave,  where  is  thy 
victory  ?  The  sting  of  death  is  sin,  and 
the  strength  of  sin  is  the  law  ;  but  thanks 
be  to  God  which  giveth  us  the  victory 
through  our  Lord  Jesus  Christ." 

Were  you  all,  my  brethren,  true  be- 
lievers in  the  Lord  Jesus,  death  would 
be  the  happiest  subject  on  which  I  could 
address   you.     This  victory  would  be 


yours.  May  the  precious  gift  of  faith  be 
bestowed  from  above  upon  you  all.  Re- 
member the  solemn  assurance  of  our 
Lord  Christ :  "  Verily,  verily,  I  say  unto 
you,  he  that  heareth  my  word,  and  be- 
lieveth  on  him  that  sent  me,  hath  ever- 
lasting life."  John  v,  51. 

Can  I,  as  your  minister,  look  at  this 
victory  without  longing  that  you  should 
be  among  the  victors.  It  is  my  fervent 
prayer  to  God  for  you,  that  you  may  all 
partake  of  this  victory;  that  you  may  all 
share  this  triumph.  God,  in  mercy  grant 
it  for  his  Son's  sake. 

Such  then  is  death,  the  event  referred 
to  ;  it  is  certain  to  all,  it  is  uncertain  as 
to  the  time,  but  it  is  near  at  hand,  and 
the  justly  deserved  penalty  of  sin,  and 
the  believer  obtains  a  full  victory  over  it. 

We  proceed  to  consider, 

II.  The  immediate  coxseq.uexces  of 
Death. 

"  The  dust  shall  return  to  the  earth  as 
it  was,  and  the  spirit  shall  return  unto 
God  who  gave  it." 

The  consequences  here  specified  are 
two  ;  according  to  the  distinct  parts  of 
man,  his  body  and  his  soul.  There  is 
the  decay  of  the  body  in  the  dust,  and 
the  return  of  the  soul  to  God. 

1.  The  Decay  of  the  Body  in  the 
Dust. 

The  body  was  originally  dust.  "  The 
Lord  God  formed  man  of  the  dust  of  the 
ground."  (Gen.  ii.  7.)  It  teaches  us  a 
humbling  and  profitable  lesson.  Man's 
body  was  not  formed  of  any  thing  so 
valuable  and  solid  as  gold  or  silver;  it 
was  not  formed  of  any  thing  so  hard  and 
durable  even  as  iron  or  stone  ;  dust,  the 
least  valuable  of  this  earth's  materials, 
that  which  is  frailest  and  soonest  dissi- 
pated, was  used  by  our  Divine  Creator. 
His  infinite  wisdom  and  his  almighty 
power,  moulded  and  fashioned  the  most 
unlikely  of  all  materials,  the  very  dust 
on  winch  we  tread,  into  the  fair  propor- 
tion, and  beauty,  and  comeliness  of  the 
human  form.  Learn  the  wisdom  of  God, 
learn  the  nothingness  of  man. 

But  this  beauty  of  man  soon  passes 
away.  "  All  flesh  is  grass,  and  all  the 
goodliness  thereof  is  as  the  flower  of  the 
field;  the  grass  withereth,  the  flower 
fadeth."  (1st.  xl.  0,  7.)    "The  grace  of 


364 


THE  CHIEF  CONCERNS  OF  MAN 


the  fashion  of  it  perisheth."  (James  i. 
10.)  Never  forget,  my  dear  brethren, 
that  you  are  sustained  from  day  to  day, 
and  from  hour  to  hour,  simply  by  divine 
power.  Your  life  is  entirely  dependent 
on  the  continued  support  of  that  Almighty 
Being  by  whom  you  were  first  made. 
Any  thing  that  God  commissions  is  pow- 
erful enough  to  cause  your  immediate 
death.  "  We  dwell,"  says  Job,  " in  houses 
of  clay,  whose  foundation  is  in  the  dust, 
which  are  crushed  before  the  moth.  Job 
iv,  19.  Not  before  the  elephant  or  the 
lion,  the  tiger  or  the  bear,  merely,  not 
before  that  which  is  strong  and  powerful, 
but  before  the  feeblest  insect,  that  which 
itself  can  hardly  be  touched  without  be- 
ing crushed ;  when  it  is  commissioned 
by  God,  we  are  even  crushed.  God  has 
but  to  remove  his  hand  from  under  us, 
and  we  fall  into  the  dust.  "  Thou  takest 
away  their  breath,  they  die  and  return 
to  their  dust."  Ps.  civ,  29. 

This  is  according  to  that  original  sen- 
tence pronounced  on  man's  first  trans- 
gression, c;  In  the  sweat  of  thy  face  shalt 
thou  eat  bread  till  thou  return  to  the 
ground,  for  out  of  it  wast  thou  taken : 
for  dust  thou  art,  and  unto  dust  shalt 
thou  return.  Gen.  iii,  19.  Where  are 
the  bodies  of  all  the  millions  that  have 
peopled  our  earth?  they  are  mingled 
with  the  dust  on  which  those  now  living 
are  moving  and  treading.  Where  are 
the  myriads  that  have  inhabited  this  busy 
and  crowded  metropolis  from  century  to 
century;  they  are  mouldering  in  the 
dust,  and  they  are  mingled  with  the 
earth.  Once  the  eye  glistened  with  joy 
and  delight,  once  the  ear  was  ravished 
with  music,  once  the  tongue  was  elo- 
quent to  speak,  the  hands  powerful  to 
labour,  and  the  feet  swift  to  run.  Once 
the  social  circle  was  delighted  with  the 
mirth  of  the  child,  or  cheered  by  the 
love  of  the  mother,  or  instructed  by  the 
wisdom  of  the  father,  or  directed  by  the 
counsel,  and  gladdened  with  the  face  of 
the  friend  :  but  all  is  now  silent  in  the 
grave ;  or  if  the  inhabitant  have  an  ex- 
pressive language,  Christian  language  is 
this,  "The  grave  is  mine  house,  I  have 
made  my  bed  in  darkness ;  I  have  said 
to  corruption,  Thou  art  my  father :  to  the 
worm,  thou  art  my  mother  and  my  sis- 


ter." Job  xvii,  13,  14.  Here,  my  breth- 
ren, you  and  I  must  certainly  be  carried, 
here  is  "  the  house  appointed  for  all  liv- 
ing." Our  dust  will  soon  be  mingled 
with  the  earth,  till  that  day  when  the 
Almighty  God  who  first  created  us,  shall 
by  his  powerful  voice  re-collect  the  scat- 
tered particles,  reform  our  frame,  revivify 
the  dust,  recall  its  inhabitant,  the  immor- 
tal spirit,  and  raise  us  up  to  the  judgment 
of  the  great  day. 

Are  these  things  so  ?  You  know  they 
are.  My  brethren,  let  us  not  then  spend 
all  our  care  on  the  perishing  body.  Still 
less,  abuse  this  doctrine  of  human  mor- 
tality to  vain  pleasure,  saying,  "  Let  us 
eat  and  drink,  for  tomorrow  we  die."  Be 
not  thus  deceived.  Death  may  be  chang- 
ed from  a  curse  to  a  blessing.  You  may, 
on  Christian  principles,  find  death  lose 
all  its  sting,  and  be  the  very  gate  to  life 
and  glory.  Fly  to  Jesus  Christ,  believe 
in  him,  "  hear  his  saying,"  and  you 
"  shall  not  taste  of  death."  John  viii,  51, 
52. 

May  our  God  raise  you  all  to  the  high 
hopes  and  the  full  joy  of  the  glorious 
Gospel  of  Jesus  Christ ! 


SERMON  IV. 

ON  DEATH. 

Then  shall  the  dust  return  unto  the  earth  as  it 
was ;  and  the  spirit  shall  return  unto  God 
who  gave  it. — Eccles.  xii,  7. 

We  proposed  to  consider  from  these 
words,  1.  The  event  referred  to  ;  2.  The 
consequences  of  that  event ;  and,  3.  Its 
practical  use.  We  have  already  consid- 
ered, the  event  referred  to,  Death,  under 
five  views : — its  certainty  to  all,  its  un- 
certainty as  to  the  time,  its  nearness,  its 
just  demand  on  man,  and  its  subjugation 
by  the  Christian.  We  have  also  entered 
on  the  consideration  of  the  consequences 
of  that  event  as  twofold  :  the  return  of 
the  body  to  the  dust,  (which  was  ex- 
plained in  the  last  sermon)  and  the  re- 
turn of  the  soul  to  God. 

We  proceed  to  consider, 

2.  The  Return  of  the  Soul  to  God. 

"  The  spirit  shall  return  unto  God  who 
gave  it." 


FOR  TIME  AND  ETERNITY'. 


363 


You  observe  here  a  marked  distinction 
n  the  account  of  the  body  and  the  soul : 
;he  body  is  dissolved  and  mingled  with 
he  earth  from  which  it  was  taken  j  the 
spirit  lives  and  returns  to  the  living  God 
-vho  gave  it.  There  is  no  sleep  of  the 
soul.  The  moment  it  is  unclothed  by 
.he  putting  off  the  body,  that  moment  it 
ippears  before  the  God  of  the  spirits  of 
ill  flesh.  2  Cor.  v,  4—6.  The  Apostle's 
statement  is  decisive ;  he  speaks  of  his 
'  desire  to  depart  and  be  with  Christ, 
.vhich,"  he  says,  "  is  far  better ;"  far  bet- 
ter than  living  on  earth,  even  though  he 
Mold  say,  "To  me  to  live  is  Christ," 
ind  amidst  all  the  scenes  of  usefulness 
ind  the  spiritual  joys  which  he  had  here 
)elo\v. 

When  God  breathed  into  man's  nos- 
[rils  the  breath  of  life,  he  received  a  liv- 
ing soul,  an  immaterial  and  immortal 
fnpirit,  which  shall  never  cease  to  exist. 
3ere  is  the  true  grandeur  of  man.  It  is 
lot  the  king's  palace  or  the  king's 
hrone;  it  is  not  earthly  wisdom,  or  tal- 
mts,  or  riches,  that  constitute  man's  no- 
)ility  and  glory.  Every  babe  in  its 
nother's  arms,  every  peasant  in  his  cot- 
age  of  clay,  every  poor  heathen  idola- 
ter, every  savage  roaming  through  the 
.voods,  has,  lodged  in  his  bosom,  that 
.vhich  is  of  more  value  than  worlds  up- 
■  worlds — even  an  immortal  soul.  He 
las  that  within  which  is  indestructible 
ind  imperishable.  You  cannot  put  a 
period  to  its  existence  :  men  may  "  kill 
.he  body,  but  after  that  they  have  no 
nore  that  they  can  do ;"  they  cannot 
lestroy  the  soul.  Your  soul  lives,  and 
shall  live  for  ever. 

Mark  then  the  course  of  the  soul  after 
leath.  Immediately  on  the  death  of  the 
3ody  the  soul  appears  before  God — soli- 
dary unaccompanied  by  any  earthly  at- 
endants  j  the  master  without  his  ser- 
vants, and  the  servant  without  his  mas- 
ter ;  the  husband  without  his  wife,  and 
the  wife  without  the  husband  ;  the  par- 
mt  without  the  child,  and  the  child  with- 
out the  parent.  Alone,  and  at  the  gate 
if  death,  stripped  of  all  earthly  titles  and 
distinctions,  and  bared  of  all  riches,  tcn- 
3ments,  and  possessions,  just  as  "we 
wrought  nothing  into  this  world,  and  it  is 
certain  we  can  carry  nothing  out :"  1 


Tim.  vi,  7,  so  by  itself,  the  spirit  enters 
the  eternal  world,  and  sees  God  face  to 
face. 

God,  that  has  been  so  little  in  man's 
thoughts,  now  appears  to  the  soul  in  all 
his  unutterable  purity,  and  majesty,  and 
glory. — God  is  now  every  thing  to  the 
soul:  all  other  beings  are  lost  in  the 
brightness  of  his  presence ;  and  now 
first  man  beholds  him  as  he  is — so  holy 
that  he  charges  the  angels  with  folly,  so 
pure  that  the  heavens  are  not  clean  in 
his  sight,  so  lovely  and  resplendent  that 
the  eye  of  the  believer  gazes  with  un- 
ceasing delight  on  his  beauty.  Ps.  xxvii, 
4 ;  Isa.  xxxiii,  7. 

When  the  spirit  thus  returns  to  God, 
an  immediate  sentence  goes  forth,  deci- 
ding its  condition  for  ever.  There  aie 
two,  and  but  two,  distinct  abodes  for  the 
spirit,  in  the  regions  of  the  departed, 
abodes  in  which  each  must  dwell  till  the 
general  resurrection  of  all  flesh  at  the 
last  day. 

There  is  the  abode  of  the  lost ;  theie 
are  "  the  spirits  in  prison,  (1  Pet.  iii,  19,) 
along  with  the  angels  that  sinned,  cast 
down  into  hell,  and  delivered  into  chains 
of  darkness,  to  be  reserved  unto  judg- 
ment." 2  Pet.  ii,  4.  When  the  soul  of  > 
the  wicked  leaves  its  body,  and  has  re- 
ceived sentence  from  God,  it  is  immedi- 
ately consigned  to  the  regions  of  woe. 
When  the  rich  man  was  buried,  his  soul 
was  directly  in  the  place  of  misery,  and 
"  in  hell  he  lifted  up  his  eyes  being  in 
torment,"  longing  for  Lazarus  even  to 
"dip  the  tip  of  his  finger  in  water,  and 
cool  his  tongue,  for  he  was  tormented  in 
that  flame."  0  tremendous  abode — all 
hope  for  ever  gone ;  the  blackness  of 
darkness  surrounding  then  on  every 
side ;  the  face  of  him  that  sitteth  on 
the  throne  frowning  upon  them,  and  the 
wrath  of  the  Lamb  over  them  through 
eternity!  O  flee  from  this  wrath  to 
come  ;  and  may  God,  in  tender  mercy, 
give  you  to  know  the  things  which  be- 
long to  your  everlasting  peace  ! 

There  is,  however,  blessed  for  ever  be 
our  God,  another  abode,  the  ul>n</t  <>f  thr 
righteous,  in  which  their  spirits  dwell 
till  their  bodies  shall  be  raised  from  the 
grave.  On  leaving  their  bodies,  their 
spirits  are  received  and  are  welcomed  by 


366 


THE  CHIEF  CONCERNS  OP  MAN 


the  Lord  Jesus  our  Saviour ;  him  they 
at  length  behold  face  to  face ;  they  see 
his  glory  which  he  had  with  the  Father, 
before  the  world  was  ;  they  have  sweet 
access  to  God  as  a  loving  Father,  and 
full  communion  with  him  ;  they  dwell 
in  the  heavenly  Jerusalem,  amid  the  in- 
numerable company  of  angels  and  the 
spirits  of  just  men  made  perfect.  Thus 
Stephen  prays,  Lord  Jesus,  receive  my 
spirit ;  thus  Paul  desired  to  be  present 
with  the  Lord  j  thus  Lazarus  was  car- 
ried by  the  angels  into  Abraham's  bo- 
som ;  and  thus  the  penitent  thief  was  as- 
sured, To-day  shalt  thou  be  with  me  in 
paradise.  In  those  blessed  regions,  they 
u  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven,"  free 
from  every  sorrow  and  temptation,  from 
every  fear  and  anxiety,  from  every  want 
and  every  care  ;  they  rejoice  in  the  Sa- 
viour's presence  and  love,  waiting  for 
the  accomplishment  of  the  number  of 
God's  elect,  and  the  final  triumph  of  the 
resurrection  day,  and  the  consummation 
of  bliss,  both  in  body  and  soul. 

O  blissful  state  !  Would  to  God  you 
may  all  arrive  there  !  O  may  we  sacri- 
fice every  thing  for  this ;  may  we  help 
each  other  to  gain  it !  Let  us  beware  of 
throwing  any  hindrances  in  the  way  of 
each  other.  My  beloved  people,  O  that 
I  may  meet  you  there !  My  joy  and 
crown  will  be  your  possession  of  this  ex- 
ceeding and  eternal  weight  of  glory. 

THE  PRACTICAL  USE  OF  THE  SUBJECT. 

1.  Learn  the  Evil  of  Death  to  the 
Wicked. 

What  tongue  can  describe,  what  heart 
can  imagine  all  the  unutterable  evils 
comprehended  in  this  one  word,  death, 
as  it  regards  the  wicked  !  That  which 
is  seen  is  painful,  the  weeping  friends 
around  the  bed,  the  bodily  suffering,  the 
gasping  breath,  the  groans  and  distress, 
and  expiring  sighs,  the  breathless  pallid 
corpse,  the  coffin,  the  funeral  procession, 
the  dark  grave,  and  the  mouldering 
body; — but  all  this  is  but  the  shadow  of 
death.  That  which  is  unseen  is  death's 
substance  ;  sin  and  God's  wrath  against 
the  sinner ;  the  immediate  presence  of 
the  offended  Judge,  and  the  irremediable 
consequences  which  follow.  Remember, 


oh,  remember,  death  is  a  certain  event, 
it  must  overtake  you.     You  cannot  by 
all  possible  contrivances  guard  against 
its  approach ;   all  the  gold  of  Mexico  or 
Peru,  all  the  skill  of  the  ablest  physi- 
cians, all  the  care  and  tenderness  of  the 
most  beloved  friends,  all  the  efforts  of 
forecast  and  providence  cannot  turn  away 
death.    He  laughs  at  all  human  contri- 
vances, and  with  steady  step  proceeds 
onward  conquering  all.    You  may  im- 
agine a  security,  but  the  Bible  says, 
"  Your  covenant  with  death  shall  be  dis- 
annulled, and  your  agreement  with  hell 
shall  not  stand."     Remember,  oh !  re- 
member, death  brings  you  into  the  pres-f; 
ence  of  your  Creator.     However  you 
may   have   managed  to  shut   out  the 
thoughts  of  God,  however  you  may  have 
shunned  his  presence,  and  have  lived  as 
without  God  in  the  world,  then  you  must 
appear  before  his  searching  eye,  and  be 
under  his  immediate  hand.  Remember, 
oh  !  remember,  death  decides  your  state* 
for  eternity.     "  There  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom,  iiV 
the  grave,  whither  thou  goest."  Eccles. 
ix,  10.    "In  the  place  where  the  tree 
falleth,  there  shall  it  be."  Eccles.  ix,  3i 
In  that  world  the  saying  shall  be  reaM 
ized,  "  He  that  is  unjust,  let  him  be  un- 
just still :  and  he  that  is  filthy,  let  him  be 
filthy  still."  Rev.  xxii,  11.    Between  the 
abodes  of  the  righteous  and  the  wicked, 
there  is  an  impassable  space,  "  a  great 
gulf  fixed,"  which  neither  righteous  nor 
wicked  can  pass  over.    Remember,  then, 
oh !  remember,  that  at  death  the  wicked 
begin  an  eternity  of  woe.     What  evil 
can  be  compared  with  this — say  you  lose 
every  thing  for  religion,  you  forfeit  situ- 
ation, friends,  health,  life  itself:  O  happy 
loss,  if  you  may  but  escape  the  bitter 
pains  of  eternal  death.     Lord,  let  not 
our  eyes  any  longer  be  blinded  by  Satan, 
enable  us  to  see  our  danger  !  awake,  poor 
sinner,  awake  !  open,  O  Lord,  open  thou 
the  eyes  of  sinners,  even  of  some  sin- 
ners now  in  thy  presence,  and  awaken 
them  from  the  sleep  of  sin  ! 

O  my  brethren,  a  time  is  coming  which 
will  awaken  you,  when  death  comes  you 
will  be  roused,  and  cry  out  for  a  little 
longer  space,  and  hell  will  be  seen  to  be 
a  real  and  tremendous  evil.    Believe  me, 


FOR  TIME  AND  ETERNITY. 


307 


t  is  now  the  same  evil  as  it  will  be  seen 
o  be  on  your  death-bed,  only  with  this 
ilessed  difference :  you  have  now  time 
o  escape  the  evil,  and  to  attain  security 
or  ever.  O  redeem  time  for  your  soul's 
lalvation  ! 

2.  Learn  the  Blessedness  of  Death  to 
he  Believer. 

In  truth,  in  the  evil  sense,  the  believer 
lever  dies.  Our  Saviour  Christ  says, 
f  Whosoever  liveth  and  believeth  in  me, 
hall  never  die."  John  xi,  26.  "If  a 
nan  keep  my  saying  he  shall  never  see 
leath."  All  that  is  evil  in  death,  is  by 
Ohrist  so  removed,  that  the  believer  may 
•ay,  "  Though  I  walk  through  the  valley 

the  shadow  of  death,  I  will  fear  noj 
ivil."  As  it  regards  the  body,  if  it  be 
or  a  moment  an  enemy,  it  is  the  last 
memy,  and  will  assuredly  at  length  be 
utterly  destroyed.  Christ  has  also  the 
j:eys  of  death,  and  can,  and  does  set  at 
liberty  all  its  captives.  And  as  it  regards 
tie  soul,  death  is  our  best  friend ;  it  is 
•qually  with  life  itself  numbered  among 
ihe  Christian  privileges — "whether  life 
|>r  death,  all  "are  yours1' — it  is  a  dark 
loor,  but  the  darkness  is  on  this  side  and 
iiot  on  the  other  :  when  it  opens,  it  in- 
roduces  us  to  light,  and  life,  and  glory, 
md  shuts  out  for  ever  all  darkness  and 
nisery.  It  is  the  end  of  trial  and  temp- 
ation  ;  no  more  conflicts  nor  warfare ; 
10  more  sins  nor  sorrows  can  harass  and 
njure  the  happy  believer.  He  is  shut  in 
>y  death  from  the  world  of  death,  and 
nought  by  this  his  last  enemy  safe  into 
nansions  of  endless  life.  The  Scrip- 
ures  lift  up  the  veil  that  bides  the  eter- 
fal  world,  and  show  us  the  angels  wait- 
ng  round  the  pillow  of  the  dying  be- 
ievor,  longing  to  have  another  happy 
;pirit  added  to  them;  the  Scriptures 
mow  the  Christian,  that,  to  him  this  is! 
he  land  of  darkness  and  tears  ;  and  the 
inseen  world,  the  true  land  of  light  and  | 
oy  :  "  in  thy  presence  is  fulness  of  joy." 
Vfay  we  have  but,  a  good  hope  through 
^race  of  this  happiness,  and  we  shall 
ong,  not  for  life,  but  for  death,  (Phil,  i, 
23,)  and  say  with  David,  "  My  soul  thirst-' 
Jth  for  God,  for  the  living  God:  when 
mall  I  come  and  appear  before  God  ?" 
Ps.  xlii,  2. 


3.  Learn  the  Importance  of  Prepar- 
ation for  death. 

It  is  not  a  speculative  subject  we  have 
now  brought  before  you.  It  is  not  a 
vain  thing.  It  deeply  and  intimately 
concerns  you.  It  will  add  much  to  your 
comfort  here  to  be  delivered  from  the 
bondage  of  the  fear  of  death,  and  what 
a  glorious  truth,  you  may  be  delivered 
from  all  fear  of  death ;  you  may  be  safe 
from  those  never-ending  evils,  and  be  a 
partaker  of  that  never-ending  felicity  to 
which  it  introduces  God's  servants.  I 
repeat  again  and  again,  you  must  die ; 
however  young,  or  wise,  or  strong,  or 
powerful,  you  must  die.  Secure  then  a 
better  life  ;  like  Noah,  prepare  a  refuge. 
He  "being  warned  of  God  of  things  not 
seen  as  yet,  moved  with  fear,  prepared 
an  ark  to  the  saving  of  his  house."  Heb. 
xi,  7.  Remember,  that  preparation  for 
death  is  not  a  work  to  be  done  in  a  little 
time.  A  whole  life  ought  to  be  devoted 
to  it,  but  people  defer  to  the  last  dregs 
of  life  that  great  work  of  life  which  re- 
quires all  our  energies  and  powers.  Here 
is  the  great  artifice  of  Satan  ;  he  prevails 
on  men  to  put  off  till  it  be  too  late,  the 
great  work  of  preparation.  u  They  say 
Peace  and  safety,  till  sudden  destruction 
comes  and  they  cannot  escape."  The 
longer  you  defer  this  work,  the  greater 
and  more  arduous  you  will  find  it  to  be, 
the  less  strength  you  will  have  for  it, 
and  the  more  your  bodily  infirmities  will 
disable  you.  Now,  even  "  now  is  the  ac- 
cepted time,  now  is  the  day  of  salvation." 

Do  you  ask  how  you  are  to  prepare 
for  death  ?  O  fly  without  delay  to  Christ 
Jesus,  the  only  Deliverer  from  death,  the 
only  Conqueror  over  death  ?  He  says, 
"  I  am  the  resurrection  and  the  life  :  he 
that  believeth  in  me,  though  he  were 
dead,  yet  shall  he  live."  John  xi,  25. 
Now,  your  sins  may  be  all  washed  away 
in  hi?  blood  ;  now,  your  souls  may  be 
covered  with  the  spotless  and  glorious 
robe  of  his  righteousness  ;  now,  his  Spirit 
will  make  you  meet  for  the  heavenly  in- 
heritance. O  apply,  I  beseech  you,  ap- 
ply this  very  day  to  him  !  u  Before  \<ui 
give  sleep  to  your  eves  or  slumber  to 
your  eyelids,"  seek  your  Saviour  "while 
he  may  be  found,  call  upon  him  while 


3G8 


THE  CHIEF  CONCERNS  OF  MAN 


he  is'  near.  He  that  hath  the  Son  hath 
life,  and  he  that  hath  not  the  Son  of 
God,  hath  not  life,  (1  John  v,  12,)  but 
the  wrath  of  God  abideth  on  him."  John 
v,  36.  Here  is  your  first  and  chief  prep- 
aration for  death,  to  ct  win  Christ  and  be 
found  in  him." 

But  besides  this  chief  preparation, 
there  is  a  further  meetness  ;  a  state  of 
actual  readiness  which  well  becomes  the 
Christian,  that  death  may  never  take  him 
by  surprise.  The  wise  virgins  slumber- 
ed and  slept.  But  "  the  children  of  the 
light,  and  the  children  of  the  day," 
should  not  slumber.  "  Therefore  let  us 
not  sleep  as  do  others,  but  watch  and  be 
sober."  Christians,  "  let  your  lights  be 
burning,  and  ye  yourselves  like  unto  men 
that  wait  for  their  Lord. — Blessed  are 
those  servants  whom  the  Lord  when  he 
cometh  shall  find  watching."  Meditate 
often,  therefore,  on  death.  Regard  it 
therefore  as  one  of  your  blessings; 
"  putting  on  the  breast-plate  of  faith  and 
love,  and  for  an  helmet,  the  hope  of  sal- 
vation. For  God  hath  not  appointed  us 
to  wrath,  but  to  obtain  salvation  by  our 
Lord  Jesus  Christ,  who  died  for  us,  that 
whether  we  wake  or  sleep,  we  should 
live  together  with  him." 


SERMON  V. 

ON  THE  RESURRECTION. 

The  hour  is  coming1  in  which  all  that  are  in 
their  graves  shall  hear  his  voice,  and  shall 
come  forth ;  they  that  have  done  good  unto 
the  resurrection  of  life,  and  they  that  have 
done  evil  unto  the  resurrection  of  damnation. 
—John  v}  28,  29. 

Our  blessed  Lord  here  distinctly  de- 
clares the  doctrine  of  the  resurrection  of 
the  body;  to  the  righteous  a  most  cheer- 
ing and  joyful  truth.  Those  who  have 
wept  over  the  lifeless  corpse  of  a  depart- 
ed saint,  and  have  followed  with  bitter 
anguish  the  funeral  bier  to  the  grave, 
and  have  seen  the  coffin  which  contained 
all  that  remained  of  this  beloved  friend 
deposited  in  the  silent  grave,  and  have 
thought  of  it  as  lost,  and  almost  lost  for 
ever,  may  lift  up  their  heads.  That 


body  is  the  sacred  dust  of  him  who  be- 
lieved in  Jesus,  and  which  the  Divine 
Spirit  once  inhabited :  it  is  not  dead,  it 
only  sleeps  in  the  Lord,  and  shall  revive 
again  with  new  beauty  and  freshness, 
fashioned  like  to  his  glorious  body,  "ac- 
cording to  the  working  whereby  he  is 
enabled  to  subdue  all  things  to  himself." 

The  doctrine  of  the  resurrection  is  em- 
inently essential  and  fundamental.  When 
some  among  the  Corinthians  denied  this 
doctrine,  the  Apostle  urgently  pressed  its 
importance  :  11  How  say  some  among  you 
that  there  is  no  resurrection  of  the  dead" 
— and  alluding  to  the  many  sufferings  of 
the  first  Christians,  he  tells  them,  t(  if  in 
this  life  only  we  have  hope  in  Christ,  we 
are  of  all  men  most  miserable ;"  and  as- 
sures them,  "  But  now  is  Christ  risen 
from  the  dead  and  become  the  first  fruits 
of  them  that  slept." 

May  your  minds  then,  my  brethren, 
be  well  established  in  this  truth.  It  is 
Satan's  great  aim  to  weaken  our  faith, 
and  to  obscure  our  view  of  the  resurrec- 
tion. Because  we  see  it  not,  and  there 
seem  apparent  hindrances  from  the  de- 
cay of  the  body,  sinful  man  easily  per- 
suades himself  that  there  will  be  no  res- 
urrection, and  even  Christians  are  often 
deprived  of  the  comfort  and  advantage 
they  might  possess,  were  their  faith  on 
this  momentous  subject  more  clear  and 
distinct. 

We  will  consider, 

1.  The  resurrection  itself. 

2.  Its  certain  approach, 

3.  Its  universal  extent, 

4.  Its  decisive  results, 

5.  Its  practical  improvement. 

1.   THE  RESURRECTION  ITSELF. 

They  that  are  in  the  graves  shall 
hear  his  voice,  and  shall  come  forth. 

We  notice  the  body  raised,  the  voice 
calling  it  forth,  the  coming  forth. 

1.  The  body  raised. 

Our  Lord  is  here  speaking  of  the  res- 
urrection of  the  body.  Properly  speak- 
ing the  soul  never  dies ;  it  is  the  body 
only  that  is  mingled  with  the  dust,  and 
laid  in  the  grave,  and  the  same  body 
shall  be  raised.  If  it  were  another  body, 
it  would  not  be  a  resurrection,  but  a  new 
creation.  Job's  testimony  on  this  point 
is  very  clear.     "  Though  after  my  skin, 


FOR  TIME  AND  ETERNITY. 


369 


worms  destroy  this  body,  yet  in  my  flesh 
shall  I  see  God,  whom  I  shall  see  for  my 
self  and  mine  eyes  shall  behold  and  not 
another."  Job  xix,  26.  Our  identical  body, 
once  laid  in  the  grave,  shall  be  raised  up. 
The  souls  of  the  wicked  are  in  present 
torment;  a  torment  that  has  a  fearful 
expectation  of  the  future,  and  a  torment 
I  that  will  be  amazingly  aggravated,  when 
the  body  in  which  they  sinned  shall  rise 
again,  with  all  the  tremendous  recollec- 
tion and  revival  of  past  sins,  to  be  the  in- 
let of  a  sorer  punishment,  to  be  reunited 
to  the  soul,  for  the  final  condemnation  of 
both.  O  may  you  all  be  delivered  from 
'this  woe.' 

The  souls  of  the  righteous  are  on  the 
other  hand  in  present  blessedness,  with  a 
joyful  anticipation  of  an  increased  bliss. 
They  are  described  as  "  absent  from  the 
Jbody  and  present  with  the  Lord."  2 
Cor.  v  6.  Our  Lord,  from  that  declara- 
tion of  God  to  Moses,  long  after  the  death 
»f  the  Patriarchs,  "I  am  the  Gpd  of 
Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob,"  takes  occasion  to  show 
that  they  were  then  living,  for  M  he  is 
inot  the  God  of  the  dead,  but  the  God  of 
jthe  living,  for  all  live  to  him ;"  and  see- 
ing that  he  is  the  God  not  merely  of  the 
soul,  but  of  the  whole  person,  he  also 
shows  from  the  same  passage  the  resur- 
rection of  the  dead,  and  therefore  that 
the  body  shall  be  raised  from  its  state  of 
death.  Incalculably  will  their  joy  be 
enhanced  when  their  poor  vile  body, 
ransomed  from  the  power  of  the  grave, 
and  redeemed  from  death,  shall  be  raised 
incorruptible  and  glorious,  with  every 
eapacity  to  serve  God  perfectly  and  for- 
ever.   May  you  all  enter  into  this  joy. 

2.  The  Voice  calling  it  forth. 

Shall  hear  his  voice. 

The  resurrection  of  the  body  seems  to 
be  attended  with  some  apparently  insur- 
mountable difficulties. — Some  bodies  have 
been  consumed  to  ashes,  and  the  ashes 
scattered  over  the  surface  of  the  earth. 
Others  have  been  devoured  by  wild 
feasts,  and  have  become  a  part  of  their 
substance,  and  others  again  have  been 
Hie  food  of  their  fellow  men.  From  the 
difficulties  the  Sadducees  of  old  denied 
the  resurrection  of  the  dead.  Like  mod- 
3rn  infidels  they  insinuate  impossibilities 

47 


against  clear  revelation.  Our  Saviour 
meets  all  such  cavils,  "  Ye  do  err,  not 
knowing  the  Scriptures  nor  the  power 
of  God."  We  assert  then  from  the  word 
of  God  that  the  same  body  shall  rise 
again. — How  is  this  possible  ?  To  man 
even  an  adequate  conception  is  impossi- 
ble. But  look  at  what  calls  them  forth 
—the  voice  of  Christ,  the  voice  of  the 
Son  of  God,  the  voice  of  the  Creator  of 
all  things,  the  voice  of  "  God  over  all 
blessed  for  ever."  That  voice  said,  "Let 
there  be  light,  and  there  was  light." 
That  voice  said,  "  Let  the  earth  bring 
forth  the  living  creature,  and  it  was  so." 
That  voice  said,  "  Let  us  make  man,  and 
man  was  created."  Oh  the  unutterable 
power  of  that  Divine  Redeemer  whom 
an  unbelieving  world  slights,  scoffs  at, 
and  scorns !  It  will  not  be  so  in  that 
great  day,  but  as  when,  at  the  tomb  of 
Lazarus,  the  voice,  Lazarus,  come  forth, 
penetrated  every  bone,  every  muscle,  and 
every  nerve  of  the  decaying  body,  11  and 
he  that  was  dead  came  forth,"  so  when, 
"  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of 
the  Archangel  and  with  the  trump  of 
God" — proclaiming,  "  All  ye  that  arc  in 
the  graves,  come  forth;"  the  energy  ofN 
that  voice  will  break  through  every  ob- 
stacle, search  the  inmost  recesses  of  ev- 
ery receptacle  of  the  dead,  bring  togeth- 
er every  part,  and  reanimate  the  whole  ; 
not  one  grave  shall  retain  its  tenant,  or 
refuse  obedience  to  the  almighty  and  all- 
pervading  summons. 

Talk  any  of  difficulties  ?  all  creation 
furnishes  you  with  emblems  and  illustra- 
tions. Every  fresh  day,  with  its  new 
light  and  heat  and  varied  blessings  is  a 
resurrection  from  the  darkness  of  the 
night.  Every  verdant  spring,  with  all 
its  freshness  and  life  and  luxuriance,  is  a 
a  resurrection  from  the  frost,  the  tor- 
por and  the  death  of  winter.  Every 
harvest  which  we  sec  waving  in  the 
fields,  is  a  resurrection  of  the  seed  corn 
buried,  dead,  and  quickened  again.  In- 
numerable insects  floating  in  the  air, 
were  once  apparently  inanimate  substan- 
ces, but  they  have  risen  again  to  life  and 
activity.  It  is  idle  to  talk  of  difficulties 
to  him  to  whom  nothing  is  impossible  ; 
and  why,  it  may  be  well  asked,  why 


• 


THE  CHIEF  CONCERNS  OF  MAN 


370 

should' it  be  thought  incredible  that  God 
should  raise  the  dead,  whose  word  has 
assured  us  that  he  will  ?  If  a  watchma- 
ker can  take  a  watch  to  pieces,  and  again 
put  together  the  parts  as  they  lie  before 
him,  the  Creator  of  all  may  well  recon- 
struct the  human  frame  which  by  death 
he  has  for  a  season  separated,  and  the 
parts  of  which,  wherever  they  are,  all 
lie  before  him. 

O  brethren,  what  a  shout  will  that  be 
which  re-echoes  through  creation,  and 
reaches  and  rouses  the  slumbering  dust ! 
How  will  it  sound  to  us  ?  Will  it  be  a 
voice  full  of  woe,  or  a  voice  full  of  joy? 
it  depends  on  your  present  state.  O  fly 
to  Christ  now,  confess  him  now,  if  you 
would  hear  that  sound  without  alarm  ; 
if  you  would  welcome  that  voice  as  a 
voice  of  joy. 

3.  The  coining  forth. 

We  have  an  emblematic  representation 
of  this  in  the  valley  which  was  full  of 
bones:  (Ezek.  xxxvii,  1 — 10,)  these  at 
the  word  of  the  Lord  came  together,  and 
the  sinews  and  the  flesh  were  brought 
upon  them,  and  the  breath  came  into 
them,  and  they  lived  an  exceeding  great 
army. 

But  it  is  not  one  valley,  but  every 
place  shall  give  up  the  dead  there  con- 
tained. In  Daniel  it  is  asserted,  "  They 
that  sleep  in  the  dust  of  the  earth  shall 
awake."  Dan.  xii,  2.  In  the  description 
of  that  day  it  is  said,  (Rev.  xx,  13,) 
"  The  sea  gave  up  the  dead  which  were 
in  it,  and  death  and  hell  delivered  up  the 
dead  which  were  in  them." 

Curiosity  may  here  ask  a  thousand 
questions  :  "  how  are  the  dead  raised  up, 
and  with  what  body  do  W\ey  come  ?" 
1  Cor.  xv,  35.  We  cannot  go  a  single 
step  beyond  the  Scriptures,  and  the  Bi- 
ble was  not  written  to  satisfy  mere  curi- 
osity, but  to  make  us  wise  unto  salvation. 
Oh  how  joyful  will  be  the  resurrection 
of  the  righteous  !  "  The  dead  in  Christ 
shall  rise  first,"  (1  Thess.  iv,  16;  1  Coi. 
xv,  23,)  and  those  then  living  on  the 
earth,  who  believe  in  his  name,  "  shall 
be  caught  up  together  with  them  to  meet 
the  Lord  in  the  air."  They  will  all  come 
forth  perfectly  distinct  and  distinguisha- 
ble :  "  we  shall  know  as  we  are  known." 
If  we  are  "  to  sit  down  with  Abraham, 


land  Isaac,  and  Jacob,  in  the  kingdom  of 
heaven,"  we  shall  know  those  blessed 
saints.  When  the  Apostle  says,  the 
Thessalonians  were  to  be  his  "  hope,  joy, 
and  crown  of  rejoicing,"  he  manifest- 
ly implies  that  he  should  know  them. 
All  our  faculties  will  rather  be  infinitely 
improved  and  heightened,  than  dimin- 
ished ;  as  there  is  a  difference  between 
the  child  and  the  man,  so  will  there  be  a 
vast  superiority  in  our  capacity  and 
knowledge,  and  the  coming  forth  of  the 
righteous  will  be  as  the  rising  of  the  sun 
in  the  morning,  full  of  beauty,  and  full 
of  glory,  rejoicing  to  run  his  course. 

But  O  how  feaiful  will  be  the  coming 
forth  of  the  wicked  !  Imagine  that  day, 
then,  in  which  they  come  forth,  suddenly 
awakened  out  of  the  sleep  of  death, 
amidst  the  crumbling  world,  the  heavens 
departing  as  a  scroll  when  it  is  rolled  to- 
gether, the  mountains  and  islands  mov- 
ing out  of  their  places,  the  elements  meld 
ing  with  fervent  heat:  the  wicked  are  aw 
fected  by  one  thing  more  than  all  these 
convulsions  of  worlds ;  they  dread  more 
than  all  "  the  face  of  him  that  sitteth  on!i 
the  thione,  and  the  wrath  of  the  Lamb  ;" 
and  they  cry  to  the  moving  rocks  and 
mountains,  Fall  on  us  and  hide  us. 

Biethren,  you  and  I  must  be  in  the 
number  then  raised.  The  Lord  grant  itf 
may  be  among  the  righteous,  and  not 
among  the  wicked  ! 

2.  Its  certain  approach. 

The  hour  is  coming,  it  is  fixed,  it  will 
be  sudden  and  unavoidable. 

1.  It  is  fixed. 

God  has  fixed  a  precise  and  particular 
day.  "  He  hath  appointed  a  day  in 
which  he  wall  judge  the  world  in  right- 
eousness." Nay,  the  hour  is  determined, 
as  our  Lord  declares,  the  hour  is  coming. 
But  though  fixed,  God  has  not  revealed 
it,  and  therefore  the  precise  time  is  not 
known  to  any  created  being;  nor  was 
the  Mediator  commissioned  to  reveal  it 
to  man  :  "  That  day  and  that  hour  know- 
eth  no  man,  no,  not  the  angels  which  are 
in  heaven,  neither  the  Son,  but  the  Fath» 
er,"  As  the  hour  of  his  death  is  unknown 
to  each  individual,  so  the  hour  of  the 
general  resurrection  is  unknown  to  any 
part  of  created  beings.  This  is  for  many 
important  ends  ;  and  the  practical  lessons 


FOR  TIME  AND  ETERNITY. 


371 


are,  to  take  heed  not  to  be  "  overcharged 
with  the  pleasures  and  cares"  of  this 
|  life,  but  ever  to  be  watchful  and  prayerful. 
Brethren,  every  day  that  passes  along, 
I  every  hour  that  hastens  away,  every 
pulse  that  beats  within  you,  shortens  the 
^distance  between  you,  and  this  great  and 
last  scene.  There  is  no  hindering  its 
[advance.  You  may  sooner  stop  the  sun 
in  its  progress  across  the  circuit  of  the 
I  sky,  than  delay  the  approach  of  this  fixed 
pour. 

2.  The  hour  will  be  also  sudden. 

It  is  frequently  compared  in  the  Scrip- 
tures to  the  coming  of  a  thief.  If  the 
master  "  of  the  house  had  known  in 
Lwhat  watch  the  thief  would  come,  he 
[would  have  watched,  and  would  not  have 
suffered  his  house  to  be  broken  up." 
IMatt.  xxiv,  43.  "  Yourselves  know  per- 
fectly that  the  day  of  the  Lord  so  com- 
jeth  as  a  thief  in  the  night."  1  Thess.  v, 
p,  and  2  Pet.  iii,  10,  11.  Hence  its  corn- 
ling  will  be  sudden  and  unexpected.  The 
bnass  of  mankind  will  be  living  and  act- 
ling  just  as  they  do  now,  giving  their 
jminds  wholly  to  worldly  things,  (Matt, 
[xxiv,  37,)  and  thinking  of  nothing  less 
(than  of  the  lesurrection  day.  In  the 
(parable  of  the  virgins  it  is  said,  "  At 
[midnight  there  was  aery  made,  Behold, 
jthe  bridegroom  cometh  !"  Midnight  is 
(the  hour  when  men  are  wrapped  up  in 
jdarkness  and  slumber,  and  wholly  un- 
thinking of  danger.  O  brethren,  often 
Jplace  yourselves  in  the  situation  in  which 
^men  will  then  be  placed.  Think  within 
^yourselves,  "  What  would  be  my  feelings 
jif  the  trumpet  were  now  to  sound,  if  the 
jgreat  shout  were  now  to  be  heard,  if  the 
Iheavens  were  now  to  roll  away,  and  the 
great  white  throne  now  to  appeal  ;  am  I 
iready  ?    Is  the  Judge  my  friend  ?" 

3.  The  hour  will  be  unavoidable. 

No  skill  or  wisdom  of  man,  no  human 
•eloquence  can  turn  it  aside  ;  no  riches 
(can  bribe  a  delay  ;  no  combined  strength 
of  armies  or  of  nations  can  retard  it,  and 
no  infidelity  hinder  its  approach.  As  all 
the  army  of  Pharaoh  could  not  stop  the 
(returning  waves  of  the  Red  Sea;  as  all 
ithe  multitudes  of  the  cities  of  Sodom  and 
Gomorrah  could  not  restrain  the  tire  from 
heaven  ;  as  the  inhabitants  of  the  whole 
earth,  with  all  their  unbelief  and  their 


multitude,  could  not  stay  the  waters  of 
the  deluge,  so  impossible  will  it  be  for 
men  to  restrain  the  progress  of  that  hour, 
"  in  which  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  elements  shall 
melt  with  fervent  heat,  and  in  which  the 
earth  also,  and  the  works  that  are  there- 
in shall  be  burnt  up."  O  brethren,  see- 
ing this,  "  what  manner  of  persons  ought 
ye  to  be  in  all  holy  conversation  and 
godliness?"  I  confess,  when  I  look  at 
these  things,  1  feel  more  especially  my 
own  sinful  negligence  and  coldness.  O 
that  I  were  myself  more  alive  to  them, 
then  I  should  be  more  likely  to  quicken 
you  !  Brethren,  we  are  mutually  con- 
cerned in  this  all-important  hour  ;  let  us 
quicken  each  other  to  a  more  anxious 
care  of  the  soul,  that  this  day  may  not 
find  us  unprepared.  As  your  minister,  I 
entreat  your  prayers,  that  I  myself,  re- 
alizing these  truths,  may  speak  more  fer- 
vently, and  more  according  to  their  un- 
speakable magnitude,  and  you  may  thus 
be  more  stirred  up  to  seek  the  true  ref- 
uge. 

3.  Its  universal  extent. 

All  that  are  in  the  graves. 

It  might  have  afforded  some  hope  to 
the  wicked,  if  only  the  just  were  to  have  > 
been  raised  at  the  last ;  though  the  ex- 
pectation of  being  entirely  reduced  to 
nothing,  as  if  we  had  never  been,  is  in 
itself  most  gloomy  and  miserable :  but 
there  is  not  the  refuge  of  even  such  an  ex- 
pectation. The  Scriptures  are  clear  that 
all  the  dead  shall  rise  again:  it  is  intimated 
in  the  declaration  in  Daniel,  they  "that 
sleep  in  the  dust  of  the  earth  shall  awake, 
some  to  everlasting  life,  and  some  to 
shame  and  everlasting  contempt."  Dan. 
xii,  2.  St.  Paul  clearly  asserts,  u  that 
there  shall  be  a  resurrection  of  the  dead, 
both  of  tin- just  and  unjust."  Acts  xxiv, 
I.").  Our  Lord  assures  us,  "all  that  are 
in  the  graves  shall  come  forth."  In  the 
account  of  the  last  judgment,  we  find, 
that  "before  him  shall  be  gathered  all 
nations," — the  wicked  as  well  as  the 
righteous.  The  Vpostle  tells  the  Romans, 
"We  must  all  stand  before  the  judgment 
seat  of  Christ,'1  (Rom.  xiv,  10.)  and  as- 
sures the  Corinthians  more  in  detail,  "  W  n 
must  all  appear  before  the  judgment  seat 
of  Christ,  that  every  one  may  receive  the 


372 


THE  CHIEF  CONCERNS  OF  MAN 


things  done  in  his  body,  according  to 
that  he  hath  done,  whether  it  be  good  or 
bad."  2  Cor.  v,  10.  Thus  plain  and  de- 
cisive are  the  Scriptures,  as  to  the  uni- 
versality of  the  resurrection. 

It  compiehends,  therefore,  all  ages: 
from  him  who  has  lived  the  most  length- 
ened period,  to  the  youngest  babe  ;  all 
shall  rise  again  from  the  grave.  Have 
you,  my  children,  lost  an  aged  Christian 
father  or  mother  ?  There  you  shall  meet 
them  again;  and  if  you  follow  their  faith 
and  patience,  meet  them  at  the  Saviour's 
right  hand.  Have  you,  Christian  parents, 
lost  your  babes  ?  You  shall  then  recov- 
er them,  and  out  of  the  mouths  of  those 
"babes,  God  will  perfect  praise."  All 
ranks  and  classes  shall  then  be  raised — 
kings  and  princes,  nobles  and  men  of 
wealth ;  not  indeed  with  their  worldly 
distinctions,  but  they  shall  rise  equally 
with  the  poor  and  needy.  Statesmen, 
not  at  the  head  of  empires,  and  generals 
of  armies,  not  with  collections  of  armed 
men  at  their  command  ;  but  individually 
to  appear  before  God.  The  Apostle 
John  having  beheld  that  scene  in  pro- 
phetic vision,  says  of  it,  "  I  saw  the  dead, 
small  and  great,  stand  before  God ;  and 
the  books  were  opened :  and  another 
book  was  opened,  which  is  the  book  of 
life :  and  the  dead  were  judged  out  of 
those  things  which  were  written  in  the 
books,  according  to  their  wrorks."  Rev. 
xx,  12. 

O  "brethren,  methinks  the  universality 
of  our  death  and  resurrection  should 
much  endear  us  to  each  other.  Those 
who  have  been  in  one  common  war,  and 
have  shared  in  one  victory,  love  each 
other  as  fellow-soldieis  ;  those  who  have 
been  wrecked  in  one  storm,  and  saved  in 
one  life-boat,  love  each  other  as  fellow- 
sailors  :  and  shall  not  we,  who  have  to 
pass  through  the  dark  valley  of  the  shad- 
ow of  death,  and  have  all  to  hear  the 
trumpet  sound,  and  have  all  to  be  raised 
again  from  the  graves — shall  not  we,  as 
fellow-travellers  in  the  same  pilgrimage, 
love  one  another  fervently,  and  with  a 
pure  heart  ? 

But  I  forbear  the  further  consideration 
of  this  subject  till  the  evening. 


SERMON  VI. 

ON  THE  RESURRECTION. 

The  hour  is  coming-,  in  the  which  all  that  are 
in  their  graves  shall  hear  his  voice,  and  shall 
come  forth;  they  that  have  done  g;ood,  unto  the 
resurrection  of  life  ;  and  they  that  have  done 
evil,  unto  the  resurrection  of  damnation. — 
John  r,  28,  29. 

We  this  morning  proposed  to  consider 
five  points  from  this  text : — 1.  The  res- 
urrection itself ;  2.  Its  certain  approach ; 
3.  Its  universal  extent;  4.  Its  decisive 
results ;  5.  Its  practical  improvement. 
Three  of  these  have  been  explained.  In 
considering  the  resurrection  itself,  we  no- 
ticed, The  body  raised,  The  voice  calling 
it  forth,  and  The  coming  forth.  In  con- 
sidering its  approach,  we  showed  that  it 
was  fixed,  and  would  be  sudden  and  un- 
avoidable ;  and  then  explained  its  uni- 
versal extent.    We  have  now  to  consider, 

4.  Its  decisive  results. 

5.  Its  practical  improvement. 
4.  Its  decisive  results. 
They  that  have  done  good,  unto  the 

resurrection  of  life  7  and  they  that  have 
done  evil,  unto  the  resurrection  of  dam- 
nation. 

We  notice,  the  characters  described, 
and  the  division  made. 

1.  The  Characters  described.  They 
are  two  fold — the  good  and  the  evil. 

There  are  multitudes  of  distinctions 
here;  high  and  low,  rich  and  poor, 
young  and  old,  learned  . and  unleared: 
thereare  multitudes  of  characters;  the 
proud  and  the  abject,  the  sober  and  re- 
spectable, the  moral  and  the  decent,  the 
formalist  and  the  sincere,  the  scorner  and 
the  serious,  the  believer  and  the  unbe- 
liever ;  but  they  are  all  arranged  under 
two  classes  hereafter,  and  classes  which 
have  no  reference  to  their  worldly  situa- 
tion, or  to  their  outward  appearance  be- 
fore men  ;  but  to  their  true  character  in 
the  sight  of  God. 

One  character  is  marked  by  this—  the 
doers  of  good: 

Naturally  man  is  selfish,  and  aims  on- 
ly at  his  own  aggrandizement,  or  pleas- 
ure, or  advantage ;  but  when  he  is  truly 


FOR  TIME  AND  ETERNITY. 


373 


converted  to  God,  brought  to  see  his  dan- 
ger through  sin,  his  guilt  before  God, 
and  his  just  desert ;  when  he  is  further 
brought  to  see  his  salvation  by  grace 
through  faith ;  then,  that  deeply  extend- 
ed, that  strong  and  multiplied  root  of 
selfishness,  is  shaken  to  its  farthest  rami- 
fications, and  it  shall  finally  be  altogether 
uprooted.  He  is  made  a  new  creature 
in  Christ  Jesus.  Gratitude  becomes  the 
constraining  principle  of  action,  his  faith 
works  by  love,  and  the  great  aim  of  his 
life  is  to  do  good.  Though  we  "  are 
saved  by  grace  through  faith,"  and  that 
"  not  of  works,  lest  any  man  should 
boast,"  yet  is  this  salvation  ever  seen  by 
good  works  as  its  inseparable  fruit ;  they 
are  not  the  cause  but  the  effect  of  salva- 
tion ;  not  the  condition,  but  the  part — the 
essential  part  of  salvation.  We  "  are  the 
workmanship  of  God,  created  in  Christ 
Jesus  unto  good  works,  which  God  has 
before  ordained  that  we  should  walk  in 
them."  The  Christian,  like  his  Saviour, 
is  a  man  going  about  doing  good  ;  this 
is  his  daily  life  and  business,  and  he 
seeks  to  fill  every  hour  with  good  works. 

O  let  me  exhort  you  to  be  doers  of 
good ;  whatever  your  situation  be,  aim 
at  this — to  do  good.  You  cannot  do  too 
much  of  that  which  is  really  good  be 
fore  God  and  man ;  let  none  of  your 
talents  be  laid  up  unimproved  ;  lay  out 
time,  and  knowledge,  and  strength,  and 
property,  and  all  you  have,  to  do  good. 

Another  character  is  marked  by  this 
— "  doers  of  evil." 

And  here  we  must  distinguish  between 
what  God  reckons  evil,  and  what  man 
reckons  evil ;  for  very  often  "  that  which 
is  highly  esteemed  among  men,  is  abom 
ination  in  the  sight  of  God."  Luke  xvi 
15.  This  is  the  case  with  all  the  works 
of  unconverted  men.  In  the  language 
of  the  Thirteenth  Article  of  the  Churcl 
of  England,  "Works  done  before  the 
grace  of  Christ  and  the  inspiration  of 

his  Spirit,  are  not  pleasant  to  God  yea 

rather,  for  that  they  are  not  done  a.3  God 
hath  willed  and  commanded  them  to  be 
done,  we  doubt  not  but  they  have  the 
nature  of  sin."  This  may  serve  to  un 
deceive  your  hearts,  who  are  trusting  in 
your  own  goodness.  All  your  actions, 
when  perfectly  right  before  man,  may  be 


fearfully  wrong  before  God  ;  before  man, 
your  character  may  be  unimpeachable, 
and  your  actions  upright  and  benevolent ; 
in  human  society  you  may  be  a  noble 
and  praiseworthy  character,  yet,  before 
God,  a  doer  of  evil.  That  is  good  in 
the  sight  of  God,  which  springs  from 
faith  in  him  and  love  to  him ;  but  if  you 
have  not  obeyed  the  command  to  believe 
in  the  Lord  Jesus ;  if,  in  what  you  do, 
you  have  no  eye  to  the  glory  of  God,  no 
regard  to  his  will,  no  care  to  please  him  ; 
if  self  be  the  real  end  of  all  your  ac- 
tions, then  is  your  life  full  of  evil  in  his 
sight,  then  is  all  the  guilt  of  unpardoned 
sin  upon  you  ;  then  will  you  rise  at  the 
last  day,  Oh  !  I  speak  it  in  pain,  but  I 
speak  it  in  faithfulness  and  love,  you  will 
rise  at  the  last  day  among  the  doers  of  evil. 

May  the  Divine  Spirit  now  speak  pow- 
erfully in  your  consciences,  and  unmask 
you  to  yourselves,  and  lead  you  to  see 
your  true  state  5  that  ere  it  be  too  late, 
and  the  lamp  of  life  expire,  you  may 
know  and  follow  what  belongs  to  your 
peace  ! 

We  proceed  to  consider,  The  Division 
made. 

This  is  two-fold  also,  according  to  the 
two  characters.    Wre  notice, 

1.  The  Resurrection  of  Damnation. 

The  doers  of  evil  are  brought  before 
the  awful  and  all-penetrating  eye  of  the 
great  Judge  of  all.  That  glorious  Being 
wearing  our  form,  was  mocked  and  des- 
pised, and  the  evil  doers  still  despise  his 
name  and  slight  his  grace ;  but  what 
words  can  utter  the  horrors  included  in 
this  description — the  resurrection  of 
damnation,  when  they  arc  brought  before 
the  once  despised,  but  now  glorious  Em- 
manuel !  As  the  body  is  laised,  all  the 
sins  that  every  member  of  that  body  has 
committed  will  be  manifested.  All  the 
false,  and  angry,  and  proud  words,  that 
the  tongue  has  spoken,  all  the  evil  ways 
in  which  the  feet  have  walked,  all  the 
sinful  converse  lo  which  the  ear  has  lis- 
tened, all  the  wicked  works  that  the 
hands  have  done,  will  then  be  exhibited 
before  an  assembled  world,  in  the  very 
resurrection  of  sinful  men.  Gladly 
would  the  soul  escape  from  the  accursed 
re-union  with  the  body  in  which  it  sin- 
ned.   The  suicide,  in  his  madness*  to  cs- 


374 


THE  CHIEF  CONCERNS  OP  MAN 


cape  a  temporary  evil,  rushes  on  an  eter- 
nal evil;  but  vain  is  the  attempt  to  escape 
in  this  resurrection ;  there  is  no  possibil- 
ity of  destroying  our  existence  in  that 
world ;  not  one  suicide  can  take  that  life 
away.  Their  bodies  are  raised  incor- 
ruptible ;  but  this  only  embitters  the  woe 
to  which  they  rise.  Their  understand- 
ings then  will  be  cleared  to  discern  the 
folly  of  sin,  and  the  truth  of  God's  word  ; 
there  will  not  be  one  infidel  at  the  resur- 
rection of  damnation:  this  again  height- 
ens their  woe.  The  commission  of  some 
sins  also  may  cease ;  they  cannot  cheat, 
they  cannot  get  drunk,  they  cannot  be 
licentious :  but  while  the  power  of  grat- 
ification is  gone,  the  love  of  sin  remains, 
as  a  worm  that  never  dies.  Yet  all  this 
is  but  the  beginning  of  sorrows :  the 
fearful  word,  damnation,  exposes  to  our 
view  another  evil,  beyond  conception 
tremendous — the  wrath  of  God,  his  curse, 
the  terrors  of  the  Lord:  and  this  their 
portion  forever  ! 

My  beloved  people,  these  are  the  sol- 
emn truths  of  God's  word.  I  believe 
them  from  my  heart ;  and  can  I  believe 
them,  and  think  that  any  of  you  are  ex- 
posed to  this  greatest  of  all  possible  dan- 
gers, and  not  warn  you,  and  exhort  you, 
and  entreat  you  to  have  pity  on  your- 
selves, and  hasten  your  escape  from  the 
coming  storm  ? 

But  there  is  another  scene!  O,  I  re- 
joice to  bring  it  before  you.  Would  to 
God  you  might  all  attain  that  better 
resurrection  ! 

The  Resurrection  of  Life. 

This  resurrection  to  life  is  all  in  Christ. 
"  When  Christ  who  is  our  life  shall  ap- 
pear, then  shall  we  also  appear  with 
him  in  glory — if  we  be  dead  with  Christ, 
we  believe  that  we  shall  also  live  with 
him."  Our  union  with  Christ  here,  is 
the  root  of  our  rising  to  life  hereafter. 
The  Apostle  dwells  at  length  on  this 
subject  in  the  xvth  chapter  of  1  Corin- 
thians, as  on  a  theme  in  which  the  heart 
was  at  home.  He  says,  showing  the 
origin  of  our  resurrection,  "  In  Christ 
shall  all  be  made  alive.  But  every  man 
in  his  own  order  ;  Christ  the  first  fruits  ; 
afterwards  they  that  are  Christ's,  at  his 

coming  There  are  celestial  bodies,  and 

bodies  terrestrial :  but  the  glory  of  the 


celestial  is  one  and  the  glory  of  the  ter- 
restrial is  another.  There  is  one  glory 
of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars: 
for  one  star  differeth  from  another  star  in 
glory.  So  also  is  the  resurrection  of  the 
dead.  It  is  sown  in  corruption  ;  it  is 
raised  in  incorruption  :  it  is  sown  in  dis- 
honour ;  it  is  raised  in  glory :  it  is  sown 
in  weakness;  it  is  raised  in  power  :  it  is 
sown  a  natural  body ;  it  is  raised  a  spir- 
itual body  We  shall  be  changed  ;  for 

this  corruptible  must  put  on  incorrup- 
tion, and  this  mortal  must  put  on  immor- 
tality ;  and  then,"  and  not  till  then  fully, 
"  shall  be  brought  to  pass  the  saying  that 
is  written,  Death  is  swallowed  up  in  vic- 
tory." There  is  much  here  that  we  can- 
not comprehend  ;  it  is  a  glory  like  that 
of  the  sun,  the  very  brightness  of  which 
dazzles  and  blinds.  A  spiritual  body 
seems  to  unite  opposite  natures,  and  to 
contradict  all  our  notions ;  but  "  flesh 
and  blood  cannot  inherit  the  kingdom  of 
God  ;  neither  doth  corruption  inherit  in- 
corruption." Unspeakable,  then,  incon- 
ceivably glorious  will  be  the  human 
frame.  The  glorious  body  of  Christ  as 
transfigured  on  the  Mount,  seems  the 
fullest  representation  of  the  risen  body 
of  his  people. — "  His  face  did  shine  as 
the  sun,  and  his  raiment  was  white  as 
the  light :"  so  also  "  shall  the  righteous 
shine  forth  as  the  sun  in  the  kingdom  of 
their  Father. — They  that  be  wise  shall 
shine  as  the  brightness  of  the  firmament ; 
and  they  that  turn  many  to  righteous- 
ness, as  the  stars,  for  ever  and  ever." 

O !  surpassing  glory  !  when  all  the 
righteous  are  assembled  above,  and  these 
myriads  of  suns,  beaming  forth  rays  of 
splendour,  are  forever  shining  in  the  glo- 
rious firmament  of  heaven ;  their  spirit- 
ual, their  powerful,  their  incorruptible, 
their  glorified  bodies,  not  clogging,  but 
aiding  and  giving  activity  and  quickness 
to  the  intellectual  faculty,  and  all  engag- 
ed in  the  sight  and  enjoyment  and  ser- 
vice of  God,  who  is  all,  and  in  all,  they 
together  joint  sharers  of  each  other's 
bliss  for  ever  and  ever. 

Should  not  our  hearts  faint  to  reach 
this  bliss?  should  not  our  souls  aspire 
after  this  glory  ?  O  you  who  are  follow- 
ing riches,  here  are  enduring  riches !  O 


FOR  TIME  AND  ETERNITY. 


375 


you  who  are  thirsting  after  pleasure,  here 
are  pleasures  for  evermore  !  O  you  who 
are  panting  after  honour,  by  patient  con- 
tinuance in  well  doing,  here  seek  for  glo- 
ry, and  honour,  and  immortality  ! 

But  I  hasten  to  close  with 

5.  The  practical  improvement  of  this 

SUBJECT. 

What  does  the  doctrine  of  the  resur- 
rection teach  us  ? 

1.  It  should  strengthen  our  hope  of 
Regeneration.  This  is  the  very  lesson 
which  our  Lord  is  here  drawing.  You 
observe  his  argument  in  the  verses  be- 
fore our  text,  "  Verily,  verily,  I  say  unto 
you,  the  hour  is  coming,  and  now  is, 
when  the  dead  shall  hear  the  voice  of 
the  Son  of  God  :  and  they  that  hear 
shall  live.  For  as  the  Father  hath  life 
in  himself,  so  hath  he  given  to  the  Son 
to  have  life  in  himself;  and  hath  given 
him  authority  to  execute  judgment  also, 
because  he  is  the  Son  of  Man."  He  then 
confirms  this  statement  of  his  giving 
spiritual  life,  by  the  yet  more  remarka- 
ble fact  of  our  text,  the  resurrection  of 
I  the  body,  "  Marvel  not  at  this,  for  the 
;  hour  is  coming  in  which  til  that  are  in 
the  graves  shall  hear  his  voice."  He 
|  who  can  raise  the  dead  body,  can  also 
quicken  the  dead  soul.  O  blessed  truth  ! 
We  need  not  preach  the  Saviour's  power 
to  open  the  graves  and  brin£  all  therein 
to  judgment,  without  preaching  also  his 
present  ability  to  give  you  spiritual  life. 
Desire  you  the  resurrection  of  life?  Re- 
member, "he  that  hath  the  Son  hath 
life,"  even  eternal  life  ;  and  the  voice  of 
Christ  sounding  forth  in  his  word,  and 
proclaimed  by  his  ministers,  is  effectual 
to  give  spiritual  life.  O  may  we  find  it 
so  at  this  time.  Lord  Jesus,  quicken  the 
dead  here.  Give  to  multitudes  here  spir- 
itual life.  I  long  for  the  day,  when  I 
shall  see  the  symptoms  of  spiritual  life 
multiply,  and  behold  you  all  evidently 
and  deeply  concerned  about  your  eternal 
interests. 

It  should  quicken  us  to  a  Holy  Ijifc. 

As  the  harvest  is  according  to  the  seed 
sown,  so  is  the  resurrection.  "  He  that 
soweth  to  the  flesh,  shall  of  the  flesh  reap 
corruption  ;  he  that  soweth  to  the  Spirit, 
shall  of  the  Spirit  reap  life  everlasting." 
Do  you  desire  to  escape  the  fearful  resur- 


rection of  damnation ;  do  you  desire  a 
beautiful  and  glorious  body,  and  a  holy 
and  perfect  soul?  then  live  to  God  now, 
in  doing  good.  When  St.  Paul  speaks  of 
his  "having  hopes  tovvard's  God,  that 
there  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  the  unjust,"  he  adds 
— "  And  herein  do  I  exercise  myself  to 
have  a  conscience  void  of  offence,  toward 
God.  and  toward  men."  Often  place 
these  last  scenes  before  your  eyes  ;  if 
you  are  becoming  cold  and  careless  in 
the  ways  of  Christ,  think  of  the  resur- 
rection day. 

It  should  raise  us  above  worldly  sor- 
row. 

How  peculiarly  heavy  were  Job's  sor- 
rows and  afflictions ;  but  in  the  midst  of 
them  he  draws  comfort  from  this  doc- 
trine :  "  I  know  that  my  Redeemer  liv- 
eth,  and  that  he  shall  stand  at  the  latter 
day  upon  the  earth.  And  though  after 
my  skin,  worms  destroy  this  body,  yet 
in  my  flesh  shall  I  see  God."  David 
found  similar  consolation,  "My  flesh  shall 
rest  in  hope,  for  thou  wilt  not  leave  my 
soul  in  hell."  Death  is  but  a  rest  pre- 
vious to  the  morning  of  the  resurrection. 
When  we  lose  a  beloved  brother  in  Christy 
we  may,  and  should,  mourn  the  loss, 
(Isa.  lvii,  1.)  but  we  cannot  sorrow  "  even 
as  those  which  have  no  hope ;"  for  all 
"  which  sleep  in  Jesus,  will  God  bring 
with  him.  1  Thess.  iv,  13,  14.  The 
time  is  short — the  resurrection  day  is  at 
hand,  when  we  shall  again  receive  the 
dead  to  life. 

It  illustrates  all  God's  perfections. 

Now  many  things  are  dark  and  ob- 
scure ;  we  see  things  but  in  part.  Wick- 
ed men  seem  to  go  unpunished  ;  they 
often  have  authority  and  power,  and  use 
it  wickedly ;  good  men  are  tried  and 
afflicted,  despised,  and  lightly  esteemed  ; 
many  things  seem  quite  out  of  place,  and 
Satan  triumphs,  and  the  godly  mourn, 
and  the  wicked  flourish.  Hut  the  resur- 
rection day  will  clear  up  things  ;  just  as 
the  sun  dispels  the  mists  and  fogs,  and 
discovers  to  us  the  beauties  of  nature,  so 
the  rising  of  the  Sun  of  Righteousness 
in  the  morning  of  the  resurrection,  will 
clear  up  all  the  now  hidden  beauties  of 
providence  and  graqe.  We  shall  discov- 
er with  inexpressible  clearness  and  dis- 


37G 


THE  CHIEF  CONCERNS  OF  MAN 


tinctness,  the  wisdom  and  truth,  the  jus- 
tice and  mercy  of  all  God's  dealings, 
and  say  from  the  heart,  "  He  hath  done 
all  things  well. 

It  completes  the  work  of  Redemption. 

In  one  view,  that  was  completed  when 
on  the  cross  our  Saviour  uttered  the 
words,  "  It  is  finished."  A  further  step 
in  its  completeness  was  taken  when  he, 
"  the  first-begotten  of  the  dead,  rose  from 
the  dead."  The  first  fruits  only,  howev- 
er, of  them  that  slept  were  then  present- 
ed to  God ;  but  when  all  that  sleep  in 
Jesus  are  raised,  then  shall  the  last  ene- 
my, death,  be  destroyed,  yes,  swallowed 
up  in  victory,  and  the  grand  design  of 
redemption  "  in  bringing  many  sons  to 
glory,"  be  completely  accomplished. 

And  now,  brethren,  I  have  set  these 
things  before  you,  let  me  ask  what  are 
your  purposes  %  The  Gospel  is  either 
"  a  savour  of  death  unto  death,"  or  "  a 
savour  of  life  unto  life."  If,  just  excited 
for  a  moment,  you  leave  the  house  of 
God  and  your  seriousness  is  dissipated 
in  worldly  conversation,  and  you  return 
to  your  old  course  again,  you  will  be 
more  hardened  than  ever  and  farther 
from  God,  and  more  likely  to  perish  with 
the  wicked,  than  if  the  Gospel  light  had 
never  beamed  upon  you.  I  beseech  you, 
every  one  for  your  own  sake,  for  my 
sake,  for  the  Saviour's  sake,  let  not  this 
be  the  sad  end  of  our  labours,  no,  not  to 
one  soul  among  you. 

But  if,  on  the  other  hand,  this  all  im- 
portant subject  lead  any  hitherto  careless 
to  inquire,  "  What  must  I  do  to  be  saved ;" 
I  proclaim  in  their  ears,  "  Believe  in  the 
Lord  Jesus,  and  thou  shalt  be  saved,  and 
thy  house." 

And  as  to  you  my  Christian  brethren, 
may  this  subject  quicken  every  spiritual 
affection  in  your  hearts.  May  you  say 
and  feel  with  the  Apostle,  "  I  count  all 
things  but  loss  for  Christ,  that  I  may 
know  him  and  the  power  of  his  resur- 
rection, and  the  fellowship  of  his  suffer- 
ings, being  made  conformable  to  his 
death,  if  by  any  means  I  might  attain 
unto  the  resurrection  of  the  dead." 


SERMON  VII. 

THE  JUDGMENT  DAY. 

And  I  saw  a  great  white  throne,  and  him  that 
eat  on  it,  from  whose  face  the  earth  and  the 
heaven  fled  away  ;  and  there  was  found  no 
place  for  them.  And  I  saw  the  dead,  small 
and  great,  stand  before  God  ;  and  the  books 
were  opened  ;  and  another  book  was  opened, 
which  is  the  book  of  life  :  and  the  dead  were 
j  udged  out  of  those  things  which  were  writ- 
ten in  the  books,  according  to  their  works. 
And  the  sea  gave  up  the  dead  which  were  in 
it ;  and  death  and  hell  delivered  up  the  dead 
which  were  in  them :  and  they  were  judged 
every  man  according  to  their  works. — Rev. 
xx,  11—13. 

And  is  there  such  an  event  to  be  an- 
ticipated ?  and  must  earth  and  heaven  fly 
away,  and  this  great  white  throne,  with 
its  awful  and  transcendantly  glorious 
Judge  seated  upon  it,  appear  ?  and  must 
the  whole  human  race  stand  before  Him? 
And  every  one  be  judged  according  to 
(their  works?  Surely  every  thought  is 
directed  towards,  and  influenced  by  such 
an  event.  Surely  all  other  matters  that 
can  engage  the  mind  of  man  will  be  sub- 
ordinate to  this  overwhelming  truth ! 
We  say  every  Sabbath,  "  We  believe  that 
thou  shalt  come  to  be  our  judge,"  and 
yet,  alas !  alas !  the  prospects  of  any 
temporal  loss  or  worldly  advantage  will 
far  more  readily  enter  into  the  mind,  and 
occupy  the  the  whole  attention  of  those 
beings  for  whom  that  judgment  is  set. 

Surely  were  there  not  a  tremendous 
perverseness  within,  a  deep  slumber,  an 
awful  death  in  trespasses  and  sins,  to 
this  event  all  eyes  would  be  directed,  on 
this  all  thoughts  would  be  engaged,  by 
this  all  cares  engrossed.  Every  fear  and 
hope,  joy  and  sorrow,  would  have  a  ref- 
erence and  bearing  to  our  acceptance  at 
last  before  the  great  and  final  Judge. 

How  is  this  unconcern  to  be  removed, 
but  by  distinctly  placing  the  subject  be- 
fore you  ?  May  our  God  enable  me  to  do 
so  at  this  time  ! 

We  have  already  considered  death 
conducting  the  spirit  into  the  eternal 
world,  the  awful  realities  of  the  resurrec- 


FOR  TIME  AND  ETERNITY. 


377 


tion,  the  sound  of  the  trumpet,  the  great 
shout  heard,  the  dead  bodies  awakened, 
the  Judge  descending,  and  the  two-fold 
resurrection,  that  of  life  and  that  of  dam- 
nation. We  will  now  notice  more  partic- 
ularly the  proceedings  of  this  great  day, 
under  these  heads : 

1.  The  Judge  upon  the  throne, 

2.  The  assembly  gathered  before  Him, 

3.  The  opening  of  the  books, 

4.  The  Judgment  itself. 

1.  The  Judge  upon  the  Throne. 

And  I  saw  a  great  white  throne,  and 
him  that  sat  on  it,  from  whose  face  the 
earth  and  the  heaven  fed  away,  and 
there  was  found  no  place  for  them. 

We  have  here  the  throne  of  Judgment ; 
the  Judge  seated  on  it ;  the  effect  of  his 
appearance. 

1.  The  throne  of  Judgment — a  great 
white  throne. 

It  is  a  throne  under  which  is  conveyed 
to  us  the  idea  of  majesty,  and  dominion. 
It  is  the  throne  of  the  Most  High,  all 
whose  decrees  are  authoritative  and  ab- 
solute, equitable  and  holy.  "  Righteous- 
ness and  judgment  are  the  habitation  of 
his  throne."  There  can  be  no  appeal  to 
any  other  tribunal ;  the  decision  of  this 
judgment  will  irreversibly  fix  our  condi- 
tion. 

It  is  a  great  throne,  which  points  out 
the  magnitude  and  extent  of  the  judg- 
ment to  be  then  made.  What  God  calls 
great,  is  truly  so.  How  great  the  judg- 
ment of  that  day,  when  all  called  great 
in  this  world  bows  before  it:  when  apos- 
tate angels,  who  sinned  before  our  world 
was,  and  all  the  generations,  and  tribes, 
and  nations  of  the  whole  earth,  through 
successive  ages,  are  summoned. and  which 
the  glorious  heavenly  host,  cherubim  and 
seraphim,  angels  and  archangels,  sur- 
round !  How  great  when  the  sentence 
of  him  who  sits  upon  it  shall  determine 
the  final  evei  lasting  state  of  millions  upon 
millions  of  immortal  beings. 

It  is  a  white  throne,  emblematic  of  its 
purity  and  uprightness.  There  can  be 
neither  partiality  nor  error  in  its  decis- 
ions. There  is  no  fear  of  consequence! 
to  turn  the  Judge  aside  from  the  path  of 
strictest  justice,  and  no  bribery  nor 
desire  of  the  favour  of  any  creature  10 
bias  him.    The  judgment  of  God  is  ac 

1- 


cording  to  truth. — "  For  there  is  no  res- 
pect of  persons  with  God."  Now  men 
speak  much  against  the  hardness  and  se- 
verity of  God's  requirements  ;  but  the 
conscience  of  every  one  judged  will  in 
that  day  so  accord  with  the  sentence  pro- 
nounced, that  even  the  condemned  shall 
be  silent  in  their  own  behalf. 

0  my  brethren,  often  realize  the  cir- 
cumstances of  that  day  !  Let  us  place 
before  our  eyes  that  great  event  "  When 
the  Son  of  Man  shall  come  in  his  glory, 
and  all  his  holy  angels  with  him,"  and 
dwell  often  in  our  thoughts  and  medi- 
tations on  that  period  when  "  he  shall  sit 
on  the  the  throne  of  his  glory,  and  be- 
fore him  shall  be  gathered  all  nations." 
You  and  I  shall  be  there,  and  the  preach- 
ing and  the  hearing  of  this  very  sermon 
shall  be  one  of  those  things  which  will 
then  testify  for  or  against  us. 

2.  The  Judge  seated  on  it. 

1  saw  him  that  sat  upon  it. 

"  Who  is  this  King  of  Glory?"  Who 
is  this  most  worthy  Judge  eternal?  It  is 
our  Lord  Jesus  Christ.  The  Scriptures 
frequently  speak  of  him  as  presiding  over 
all  the  stupendous  scenes  of  this  day. 
Mark  viii,  38;  Matt,  xxv,  31.  "The 
Father  judgeth  no  man,  but  hath  conv 
mitted  all  judgment  unto  the  Son."  John 
v,  22.  The  throne  of  judgment  is  there- 
fore called  "  the  judgment-seat  of  Christ." 
Kom.  xiv,  10  ;  2  Cor.  v,  10.  And  he  it 
is  who  shall  be  seated  on  this  great  white 
throne. 

O  how  different  from  his  first  com- 
ing !  Then  he  was  shut  out  of  hu- 
man dwellings,  born  in  a  stable,  a  weak 
and  helpless  babe  in  his  virgin  mother's 
arms,  cradled  in  a  manger,  subject  to 
his  parents,  brought  up  as  a  carpenter, 
despised  and  rejected  of  men.  Then  he 
was  a  man  of  sorrows,  not  having  where 
to  lay  his  head.  Then  he  was  himself 
tried,  judged,  condemned,  spit  upon, 
nailed  to  a  cross,  crucified  with  thieves, 
and  laid  in  the  grave.  This  he  submitti  d 
to,  this  he  underwent  for  you,  forme, 
that  we  might,  through  his  Buffering! 
for  us,  escape  judgment,  condemnation, 

shame,  and  everlasting  contempt. 

But  now  how  changed  !  He  appears 
infinitely  more  glorious  by  the  contrast 
of  that  humiliation  to  which,  in  his  love 


373 


THE  CHIEF  CONCERNS  OF  MAN 


and  pity  for  man's  redemption,  he  sub- 
mitted. He  now  is  manifested  in  his 
true  and  proper  character,  as  "the  bright- 
ness of  his  Father's  glory,  and  the  ex- 
press image  of  his  person."  His  face 
shining  as  the  sun ;  myriads  of  angels 
attending  upon  him,  the  whole  universe 
waiting  to  hear  the  decisions  of  his  lips, 
and  that  voice  which  is  to  fix  forever  the 
destiny  of  man. 

O  lover  of  Jesus !  think  of  this,  and 
take  courage.  That  Being  in  whom 
thou  hast  trusted,  whom  thou  hast  made 
thy  righteousness,  whose  Spirit  thou  hast 
received,  who  is  thy  Redeemer  and  thy 
Saviour ;  He,  He  is  Judge  of  all  the 
earth.  Thou  hast  confessed  Him  here, 
He  will  confess  thee  there. 

O  despiser  of  Jesus  !  tremble  and  be 
alarmed.  This  is  he  whom  thou  art  re- 
jecting ;  this  is  he  whom  thou  slightest. 
O  agree  with  him  quickly.  "  Kiss  the 
Son,  lest  he  be  angry,  and  ye  perish  by 
the  way,  when  his  wrath  is  kindled  but 
a  little.  Blessed  are  all  they  that  put 
their  trust  in  him."  Ps.  ii,  12. 

3.  The  effect  of  his  appearance. 

From,  his  face  the  earth  and  the  heav- 
en fled  away,  and,  there  was  found  no 
place  for  them. 

There  is  a  sublimity  and  awful  mag- 
nificence in  these  ideas,  that  surpass  our 
loftiest  thoughts.  O  what  will  be  the 
reality  !  The  words  show  the  entire  dis- 
solution of  the  present  fabric  of  the 
world.  In  the  language  of  St.  Peter,  it 
is  "  the  day  of  God,  wherein  the  heav- 
ens, being  on  fire,  shall  be  dissolved,  and 
the  elements  shall  melt  with  fervent  heat 
— the  earth  also,  and  the  works  that  are 
therein,  shall  be  burnt  up."  For  thou- 
sands of  years  this  earth  has  been  the 
abode  of  sinners.  Every  kingdom,  ev- 
ery inheritance,  every  habitation,  and  ev- 
ery possession,  is  stained  and  dyed  with 
sin  j  all  below  is  contaminated  and  pol- 
luted with  that  which,  in  the  sight  of 
God,  is  more  abominable  than  the  plague 
or  poison.  How  vile  is  sin,  which  pol- 
lutes all  it  touches  ! 

But  if  the  material  world,  in  which 
men  have  sinned,  be  dissolved — if  even 
the  very  garment  spotted  with  the  flesh 
must  be  destroyed,  O  where  shall  the 
sinner  himself  appear!    What  will  be- 


come of  the  ungodly  !  My  beloved  breth- 
ren, these  are  the  grand  realities ;  all 
other  concerns  are  trifles. 

Alas !  we  spend  our  thoughts  and 
cares  on  adorning  our  houses  and  filling 
them  with  goods,  and  beautifying  and 
perfecting  them  :  forgetting  that  the  end 
of  all  things  is  at  hand  ;  forgetting  that 
all  that  is  beautiful,  and  even  useful, 
shall  be  burnt  up  and  consumed,  in  the 
great  fire  which  shall  destroy  this  earth, 
and  all  the  things  which  are  therein. 
Let  us  learn  lessons  of  moderation  and 
contentment,  and  never  make  this  world 
our  home  and  inheritance  ;  but  "  use  the 
world  so  as  not  abusing  it,  and  make  to 
ourselves  friends  of  the  mammon  of  un- 
righteousness ;  that,  when  we  fail,  they 
may  receive  us  into  everlasting  habita- 
tions." Luke  xvi,  9. 

Such,  my  brethren,  is  the  throne  of 
judgment,  the  Judge  seated  upon  it,  and 
the  effect  of  his  appearance  :  the  great 
realities  which  so  deeply  concern  every 
one  of  us. 

2.  The  Assembly  gathered  before 
the  Judge. 

The  whole  human  race  will  then  be 
gathered  before  Him.  The  dead,  small 
and  great.  We  may  consider  this  assem- 
bly as  consisting  of  the  living  and  the 
dead. 

1.  Those  living  on  the  earth  shall 
then  be  judged. 

St.  Paul  says,  on  this  head,  "  Behold, 
I  show  you  a  mystery:  We  shall  not 
all  sleep,  but  we  shall  all  be  changed  in 
a  moment,  in  the  twinkling  of  an  eye, 
at  the  last  trump  :  for  the  trumpet  shall 
sound,  and  the  dead  shall  be  raised  in- 
corruptible." 

St.  John  does  not  in  this  passage,  men- 
tion the  living  :  it  may  be  that  he  speaks 
of  the  dead,  because  of  the  apparent  dif- 
ficulty of  their  being  raised  and  judged  ; 
if  the  dead  of  all  ages  would  be  judged, 
much  more  shall  the  living.  Indeed, 
other  passages  of  Scripture  are  clear  on 
this  point.  St.  Paul,  speaking  of  what 
shall  happen  as  it  regards  Christians^ 
says,  "  We  which  are  alive,  and  remain 
unto  the  coming  of  the  Lord,  shall  not 

prevent  them  which  are  asleep  The 

dead  in  Christ  shall  rise  first,  then  we, 

which   are  alive  and  remain,  shall  bo 


FOR  TIME  AND  ETERNITY". 


379 


caught  up  together  with  them,  in  the 
clouds,  to  meet  the  Lord  in  the  air." 

As  it  regards  the  wicked  also,  millions 
will  be  living  on  the  face  of  the  earth, 
at  the  time  of  the  general  judgment. 
Satan  will  "  deceive  the  nations  which 
are  in  the  four  quarters  of  the  earth  ;" 
the  number  of  the  deceived  will  be  in- 
calculably great  "  as  the  sand  of  the  sea." 
They  will  be  as  full  of  worldly  schemes, 
and  plans,  and  wickedness,  as  now  ;  as 
full  of  enmity  against  God  and  his  truth; 
and  in  a  moment  the  last  great  fire  shall 
"  come  down  from  God  out  of  heaven," 
and  kindle  the  tremendous  flame  which 
shall  destroy  this  lower  world. 

O  brethren,  think  of  that  day  !  Most 
likely  the  day  of  your  death  will  find 
you  as  you  are  now ;  unless  God,  in  his 
marvellous  mercy,  convert  you.  You 
have  often  thought  of  repenting,  but  have 
not  yet  repented ;  and  of  amending,  but 
have  not  yet  amended  :  and  if  it  go  on 
so — Oh,  if  death  and  judgment  were  now 
to  burst  on  you,  where  would  you  be  ! 
would  you  be  taken  to  heaven,  or  cast 
into  that  lake  that  burns  with  fire  and 
brimstone,  which  is  the  second  death  ? 
Are  you  ready  and  prepared  for  the 
coming  of  the  Son  of  God  ? 

2.  Those  numbered  with  the  dead  will 
then  be  collected  and  judged. 

Our  text  expressly  mentions,  the  "dead 
small  and  great ;  "  and  the  sea  gave  up 
the  dead  which  were  in  it,  and  death  and 
hell  delivered  up  the  dead  which  were  in 
them."  We  learn  hence,  that  all  classes 
of  society  appear  in  judgment:  all  pla- 
ces give  up  their  dead. 

Every  class  in  society,  whatever  the 
age  be,  from  the  infant  to  the  aged  Me- 
thuselah ;  and  every  rank,  from  the  beg- 
gar by  the  way-side  to  the  mightiest 
monarch  on  his  throne — without  excep- 
tion, all — shall  appear  in  judgment :  the 
high  and  the  low,  the  rich  and  the  poor, 
the  young  and  the  old,  the  wise  and  the 
unwise,  Harbarian,  Scythian,  bond  or 
free,  without  reserve,  and  without  one 
exception,  all  shall  be  judged.  The 
murderer  and  his  victim,  the  oppressor 
and  the  oppressed,  the  master  and  the 
servant,  shall  face  each  other  again,  and 
all  stand  in  one  vast  assembly,  before  the 
Holy  Judge.    Those  distinctions  which 


men  have  so  eagerly  thirsted  after,  will 
for  ever  vanish,  or  rather,  if  they  have 
ministered  to  sin,  will  heighten  and  ag- 
gravate the  woe  of  that  day.  The  trea- 
sures which  wicked  men  have  amassed, 
in  the  thought  that  those  riches  would 
secure  them  against  evil,  become  the 
very  things  which  will  add  to  their  load 
of  misery.  Their  "gold  and  silver  is 
cankered,  and  the  rust  of  them  shall  be 
a  witness  against  them,  and  shall  eat 
their  flesh  as  it  were  fire.  Their  very 
pleasures  have  nourished  their  hearts  as 
for  a  day  of  slaughter."  O,  brethren  ■ 
whatever  be  your  wishes,  or  your  fears, 
or  your  terrors ;  whatever  be  your  un- 
belief, or  contempt,  or  neglect,  there  and 
then  you  must  appear. 

Then  every  place  will  give  up  its  ten- 
ants. The  sea.  in  all  its  unfathomable 
depths,  withholds  not  one  of  the  dead. 
A  whole  world  was  once  drowned,  when 
upon  "  those  disobedient,  in  the  days  of 
Noah,  God  brought  in  the  flood  upon  the 
world  of  the  ungodly :"  the  armies  of 
Pharaoh  were  swallowed  up  in  those 
depths,  they  too  shall  reappear, — not  as 
pursuing  the  tenified  people  of  Israel, 
but  as  themselves  under  a  more  tremen- 
dous terror  than  when  the  waves  rushed 
back  upon  them,  and  they  were  over- 
whelmed in  the  Red  Sea.  Yes,  and  all 
the  countless  multitudes  that  since  have 
found  a  grave  in  the  great  deep,  not  one 
of  them  shall  be  wanting.  Death  too, 
however  it  may  have  taken  its  prey,  in 
whatever  varied  forms  it  may  have  come 
on  the  sons  of  men,  shall  give  up  its 
captives.  Hell,  also,  the  place  of  de- 
parted spirits,  shall  no  longer  detain  its 
imprisoned  tenants.  Kc-unitcd  to  their 
l)od ies,  the  whole  man,  body  and  soul, 
shall  be  brought  together  to  judgment. 

See  the  vast  assembly  !  it  is  not  one 
country,  but  every  country  !  it  is  not  one 
generation,  but  every  generation  :  it  is 
not  the  eight  hundred  millions  now  living 
on  earth,  but  the  millions  of  millions  that 
have  existed  from  the  first  Adam,  to  the 
last  born  of  the  human  iaee.  They  are 
all  gathered.  They  all  stand  before  the 
great  white  throne.  Methinks  tin  y  wait, 
in  solemn  pause,  the  movements  of  the 
great  Judge  !  What  a  scene  will  then 
be  unfolded,  in  which  you  and  I  shall  not 


380 


THE  CHIEF  CONCERNS  OF  MAN 


be  spectators  only,  but  parties  deeply 
concerned. 

O  sinners,  unconverted,  worldly,  care- 
less sinners,  what  will  be  your  state  then? 
All  your  high  looks  will  be  for  ever 
abased ;  all  your  hard  speeches  against 
God's  truth  for  ever  silenced  ;  all  your 
careless  indifference  for  ever  removed. 
All  your  worldly  successes  and  advanta- 
ges, instead  of  being  your  glory  and 
your  security,  are  your  distress  and  your 
everlasting  shame.  O  what  would  you 
in  that  day  give  for  the  time  which  you 
now  have  !  Sinners  on  a  death  bed  cry 
out  for  a  day  more,  for  an  hour  more, 
that  they  may  have  time  to  repent,  and 
attend  to  the  one  thing  needful — their 
salvation :  what  will  their  desire  be,  for 
a  day,  or  an  hour,  when  all  that  they 
feared  is  come  upon  them  ;  "  when  their 
fear  cometh  as  desolation,  and  their  des- 
truction as  a  whirlwind."  You,  my  breth- 
ren, have  that  time  now  ;  use  it  so  now 
as  in  the  great  day  of  judgment,  you  will 
wish  that  you  had  done. 

O  you  who  trust  in  Christ,  and  love 
him  ;  this  will  be  the  great  day  of  your 
joy  and  triumph  ;  this  the  day  that  will 
complete  your  happiness.  The  Judge  is 
your  friend;  all  that  troubled  you  will 
be  for  ever  done  away.  You  shall  enter 
the  joy  of  your  Lord. 

O  my  beloved  people,  let  me  entreat 
you,  as  your  real  friend  :  let  me  beseech 
you,  as  one  who  must  himself  give  ac- 
count of  every  sermon  he  preaches  :  let 
me  entreat  you,  as  one  earnestly  longing 
over  you  in  the  bowels  of  Jesus  Christ, 
to  join  without  delay  the  despised  flock 
of  Christ — to  sacrifice  every  thing,  rath- 
er than  your  soul's  salvation. 


SERMON  VIII. 

THE  JUDGMENT  DAY. 

And  I  saw  a  great  white  throne,  and  him  that 
eat  on  it,  from  whose  face  the  earth  and  the 
heaven  fled  away ;  and  there  was  found  no 
place  for  them.  And  I  saw  the  dead,  small 
and  great,  stand  before  God  ;  and  the  books 
were  opened  ;  and  another  book  was  opened, 
which  ia  the  hook  of  life  :  and  the  dead  were 
judged  out  of  those  things  which  were  writ- 
ten in  the  books,  according  to  their  works. 


And  the  sea  gave  up  the  dead  which  were  in 
it ;  and  death  and  hell  delivered  up  the  dead 
which  were  in  them  :  and  they  were  judged 
every  man  according  to  their  works. — Rev. 
xx,  11—13. 

From  these  striking  words  we  propos- 
ed to  point  your  attention  to  four  things. 
1.  The  Judge  upon  the  throne;  2.  The 
assembly  gathered  before  him  ;  3.  The 
opening  of  the  books  ;  and  4.  The  judg- 
ment itself.  We  entered  into  the  two 
former  heads.  Under  the  Judge  on  the 
throne,  we  dwelt  on  the  throne  of  judg- 
ment, the  judge  seated  on  it,  and  the  ef- 
fect of  his  appearance  ;  in  reference  to 
the  assembly  gathered  before  him,  we 
viewed  them  under  the  two  aspects  of 
the  living  and  the  dead. 

We  left  off  at  this  point,  the  assem- 
bled world  gathered  before  the  great 
Judge  of  quick  and  dead,  and  waiting 
his  decision.    Now  let  us  consider, 

3.  The  opening  of  the  books,  and 

4.  The  judgment  itself. 

The  proceedings  of  that  great  day  will 
commence  with 

3.  The  opening  of  the  books. 

And  the  books  were  opened,  and  an- 
other book  was  opened,  which  is  the  book 
of  life. 

You  may  remark  that  there  are  books 
in  general,  and  a  particular  book. 

There  are  Books  in  general.  The  ex- 
pression is  figurative,  denoting  the  accu- 
rate register  of  all  our  talents  and  oppor- 
tunities, and  of  all  our  thoughts,  and 
words,  and  works.  But  let  us  endeavour 
to  illustrate  this  statement. 

Theie  is  the  Book  of  God's  Holy  Law. 
This  which  contains  the  rule  of  judg- 
ment, it  may  be  presumed  will  be  first 
opened.  It  has  been  already  laid  before 
men.  Its  main  directions  are  to  love 
"  the  Lord  thy  God,  with  all  thy  heart, 
with  all  thy  mind,  with  all  thy  soul,  and 
with  all  thy  strength,  and  to  love  thy 
neighbour  as  thyself;"  but  it  calls  for 
perfect  and  entire  obedience,  without  one 
omission  ;  "  whosoever  shall  keep  the 
whole  Law  and  yet  offend  in  one  point, 
he  is  guilty  of  all."  James  ii,  10.  A 
perfect  pattern  of  obedience  was  given 
in  the  life  of  Christ,  and  the  law  is  so 
just  and  reasonable,  its  requirements  are 
so  clearly  our  duty,  and  tend  so  to  pro- 


FOR  TIME  AND 

mote  our  happiness,  that  disobedience  is 
without  excuse.  If  we  say  that  we  are 
unable  to  keep  it,  that  very  plea  is  our 
condemnation.  Unable  supremely  to 
love  thy  Creator,  thy  chief  benefactor, 
unable  to  love  thy  neighbour  as  thyself! 
O  how  great  thy  sinfulness  !  how  utterly 
indefensible  that  plea  !  How  self-condem- 
natory that  excuse ! 

There  is  then  the  book  of  Providence. 

This  comprehends  the  various  talents 
entrusted  to  us,  of  whatever  kind; 
whether  ability  or  understanding,  or 
wealth  of  substance,  or  influence  of  con- 
dition, or  strength  of  body.  It  includes 
all  the  advantages  which  we  have  en- 
joyed from  our  earliest  years  :  our  birth, 
our  baptism,  our  education  in  a  Chris- 
tian country,  and  the  knowledge  imparted 
and  stored  up  for  future  usefulness  in 
life:  the  Christian  friends  who  counsel- 
led us,  the  sermons  and  the  sacraments 
of  the  church.  The  book  of  Providence 
records  all  the  opportunities  which  we 
have  had,  whether  improved  or  neglect- 
ed :  and  all  the  seasons  in  which  we 
might  have  prayed  and  read  the  Scrip- 
tures. It  then  marks  down  the  patience, 
and  forbearance,  and  long-suffering  of 
God,  his  waiting  long  for  our  repentance, 
and  the  various  affecting  calls  and  awa- 
kening incidents,  the  sudden  deaths,  the 
touching  sermons,  the  afflictions  and  loss- 
es, and  every  thing  else  that  God  in  his 
goodness  designed  and  sent,  to  lead  you 
to  repentance  :  and  the  way  in  which 
these  have  been  met  by  you.  O  how 
will  you  be  astonished  at  your  uncon- 
cern and  hardness  of  heart,  amidst  so 
many  tilings  to  rouse  and  awaken  you  ! 

In  the  book  of  Satan's  accusal  inns, 
behold  another  fearful  register!  He  is 
always,  by  his  innumerable  agents  of  evil, 
present  with  men,  and  noting  down  their 
doings.  There  is  no  place  so  secret,  but 
he  can  be  there — no  work  of  darkness 
so  hidden,  but  he,  with  malignant  joy. 
can  observe  it,  and  takes  account  of  it. 
You  may  have  long  ago  forgotten  ;  he 
never  forgets.  His  name  is  adversary, 
his  office  is  "  the  accuser  of  the  brethren, 
which  accused  them  bcfoie  our  God  day 
and  night."  Hev.  xii,  10.  He  will  enu- 
merate the  sins  to  which  he  sedueed  and 
tempted  you,  and  every  aggravating  cir- 


ETERNITY.  381 

cumstance-of  each,  of  all :  and  O  what 
an  unexpected,  what  a  lengthened  cata- 
logue will  he  have  to  produce  ! 

The  book  of  Conscience  will  also  be 
there.  Conscience  now  soon  loses  sight 
of  what  is  past ;  it  is  also  apt  to  slumber 
and  to  become  blinded  and  seared  by 
custom  in  sinning.  But  the  great  and 
terrible  scenes  of  the  day  of  judgment  will 
effectually  awaken  conscience.  Times 
of  alarm  have  often  this  effect,  even  in 
this  world.  When  Joseph's  brethren  fell 
into  trouble,  their  conscience,  which,  as 
far  as  appears,  had  slept  for  many  years, 
was  suddenly  roused,  their  sale  of  their 
bi  other  to  be  a  slave  rose  up  afresh  in 
all  the  horrors  of  a  guilty  conscience ; 
and,  when  nothing  seemed  to  lead  them 
to  it,  11  they  said  one  to  another,  We  are 
verily  guilty  concerning  our  brother,  in 
that  we  saw  the  anguish  of  his  soul, 
when  he  besought  us,  and  we  would  not 
hear,  therefore  is  this  distress  come  upon 
us."  The  book  of  conscience  does  now 
record  all  those  secret  sins  which  you 
may  have  securely  kept  from  all  your 
fellow-creatures  ;  every  secret  impurity, 
every  hidden  work  of  dishonesty,  and 
every  slander  meditated  or  uttered  in, 
private;  but  the  writing  is  like  that  which 
remains  invisible  till  it  be  brought  to 
something  that  discovers  it ;  the  day  of 
judgment  will  exhibit  legibly  all  the  se- 
cret records,  and  your  own  eyes  will  be 
enlightened  clearly  and  fully  to  behold 
all  your  life  distinctly.  If  now  even  the 
enlightened  conscience  of  the  believer 
testifies  in  his  heart,  mine  iniquities  "are 
more  than  the  hairs  of  my  head,  there- 
fore my  heart  faileth  me.*'  (IN.  \1,  L2») 
what  an  accumulated  multitude  of  sins 
will  conscience  in  that  day  unveil  ! 

Another  hook  is  that  of  human  t,<li 
mony :  and  this  either  that  of  good  men 
or  of  bad.  Good  men  must  be  witnesses 
in  that  day  against  those  whom  they 
counselled,  instructed,  and  warned  in 
vain.  Enoch  and  Noah  will  have  to  tes- 
tify against  the  ungodly  world  before  the 
flood  :  Lot  against  the  wicked  men  of 
Sodom:  Elijah  and  Mieaiah  against 
Ahab  :  and  all  the  faithful  ministers  of 
Christ  will  have  to  give  testimony  how 
their  message  was  received,  and  of  some, 
alas,  they  must  "  give  account  with  grief 


382 


THE  CHIEF  CONCERNS  OF  MAN 


and  not  with  joy."  On  the  other  hand, 
there  will  be  the  mutual  accusations  of 
sinners  against  sinners:  of  companions 
and  associates  against  each  other.  This 
is  also  a  tremendous  book.  The  wicked 
father  accuses  the  wicked  son,  and  the 
son  recriminates  against  his  father :  the 
wicked  husband  testifies  against  the 
wicked  wife,  and  the  wife  against  the 
husband :  the  wicked  master  against  the 
wicked  servant,  and  the  servant  against 
the  master.  And  their  testimony  em- 
braces all  injuries  received,  all  duties 
neglected,  all  the  want  of  religion  in  the 
family,  all  neglect  of  God  in  the  house, 
and  in  the  daily  occupations.  Indeed 
every  part  of  the  earth  will  have  a  testi- 
mony respecting  us.  Do  not  such  pla- 
ces, such  houses,  such  rooms  as  have 
been  the  scenes  of  sin,  recall  the  sin  to 
your  mind.  In  the  language  of  Scrip- 
ture, "  The  stone  shall  cry  out  of  the 
wall,  and  the  beam  out  of  the  timber 
shall  answer  it." 

One  more  book,  comprehending  more 
than  ail  others,  shall  be  added,  the  book 
of  God's  Perfect  Knowledge.  The  om- 
niscient eye  of  God  has  seen  the  whole 
of  man.  His  knowledge  is  perfect. 
"  All  things  are  naked  and  open  unto  the 
eyes  of  him  with  whom  we  have  to  do." 
Heb.  iv,  13.  No  darkness  hides  from 
his  eye  to  whom  "  the  darkness  and  the 
light  are  both  alike."  Ps.  cxxxix.  12. 
All  the  inward  parts  of  men,  their 
thoughts,  motives,  and  dispositions,  as 
well  as  the  outward  effect  in  their  words, 
and  writings,  and  works,  are  recorded  in 
this  book.  Nothing  is  forgotten,  nothing 
overlooked,  nothing  screened,  but  as  in 
the  blaze  of  noon-day,  all  is  manifest  and 
clear. 

For  these  books  are  to  be  opened — to 
be  laid  open — to  be  visibly  unfolded,  that 
the  equity  of  the  Divine  judgment  may 
be  universally  cleared,  and  without  ex- 
ception acknowledged  and  confessed.  O 
what  should  we  now  think,  to  have  ev- 
ery secret  sin  blazoned  abroad  among  all 
around  us  !  The  opening  of  these  books 
is  but  the  illustration  of  what  our  Lord 
says,  "  Nothing  is  secret  that  shall  not 
be  made  manifest,  neither  any  thing  hid 
that  shall  not  be  known  and  come 
abroad."  Luke  viii,  17. 


But  do  we  not  shut  out  all  hope  1  In 
this  way  shall  not  all  perish  ?  If,  indeed, 
these  books  were  all,  we  might  despair ; 
but,  blessed  be  God,  another  book  is  pro- 
duced at  that  day. 

We  notice  then,  in  the  next  place,  a 
particular  book — the  book  of  life — in 
which  book,  if  the  name  of  any  one  be 
inscribed,  he  is  not  condemned,  but  is  ac- 
cepted. 

There  is  a  frequent  allusion  to  this 
particular  book  in  the  preceding  chapters. 
The  Saviour  promises,  "  to  him  that 
overcometh,  I  will  not  blot  out  his  name 
out  of  the  book  of  life."  Rev.  iii,  5.  He 
shows  that  all  shall  worship  the  beast, 
"  whose  names  are  not  written  in  the 
book  of  life, — of  the  Lamb  slain  from 
the  foundation  of  the  world."  Rev.  xiii, 
8 ;  xvii,  8. 

The  figure  seems  taken  from  the  list 
of  freemen  of  a  city.  There  is  a  list  of 
freemen  belonging  to  the  heavenly  Jeru- 
salem, the  city  of  the  living  God.  Their 
salvation  has  been  decreed  from  eternity ; 
they  were  "  chosen  in  Christ  before  the 
foundation  of  the  world."  In  the  ful- 
ness of  time  God  called  them  to  himself, 
outwardly  by  his  word,  and  inwardly  by 
his  Spirit :  their  names  are  on  the  Re- 
deemer's Roll,  and  they  have  subscribed 
with  their  hands  to  the  Lord.  They 
have  ventured  their  souls  on  the  merits 
of  Jesus  ;  they  are  freely  justified  by  his 
grace,  and  have  received  his  Spirit,  and 
brought  forth  that  fruit  of  good  living, 
which  distinguishes  those  who  belong  to 
Christ. 

If  their  sins  be  written  against  them 
in  other  books,  in  this  book  they  are  all 
struck  through  with  the  mark  of  the  Re- 
deemer's blood.  They  are  blotted  out, 
according  to  that  gracious  promise,  "  I, 
even  I,  am  he  that  blotteth  out  thy  trans- 
gressions for  mine  own  sake,  and  will 
not  remember  thy  sins (Isa.  xliii,  25,) 
and  on  the  other  hand,  to  them  in  the 
language  of  St.  Paul,  "  God  imputeth 
righteousness  without  works." 

Yet  even  those,  whose  names  are  in 
the  book  of  life,  are  judged  according  to 
their  works  ;  for  all  are  judged — "  every 
one  of  us  shall  give  an  account  of  him- 
self to  God.  Every  man's  work  shall 
be  manifest,  for  the  day  shall  declare  it." 


FOR  TIME  AND  ETERNITY'. 


38X 


1  Cor.  iii,  13.  Their  judgment  is  neces- 
sary, for  two  reasons ;  that  the  divine 
justice  and  equity  in  the  discrimination 
made  between  them  and  the  wicked,  may 
be  clearly  seen,  and  that  the  proportion 
of  their  reward  may  be  fixed. — Though 
saved  by  grace,  there  are  yet  different 
degrees  of  glory  according  to  our  fruit- 
fulness  in  good  works,  for  "  he  that  sow- 
eth  bountifully,  shall  reap  also  bountiful- 
ly." But  here  is  the  blessedness  of  the 
Book  of  life — it  furnishes  a  plea  to  an- 
swer the  various  charges  which  lie  against 
us — it  records,  as  its  first  name,  if  I  may 
so  say,  that  Prince  of  Life,  the  Head  of 
his  people,  who  bore  their  sins  in  his  own 
body  on  the  tree  ;  and  by  whose  obe- 
dience they  are  accounted  righteous ; 
who  is  the  second  Adam,  through  whose 
righteousness  "the  free  gift  comes  upon 
all"  who  believe  in  him  "  unto  justifica- 
tion of  life.  For  as  in  Adam  all  die, 
even  so  in  Christ  shall  all  be  made  alive." 
1  Cor.  xv,  22. 

Brethren,  you  may  then  believe  in  Je- 
sus, and  live  to  him,  and  so  shall  it  be 
manifest  that  your  names  are  inscribed 
in  the  book  of  life. 

Think,  we  beseech  you,  think  again 
and  again,  what  you  can  possibly  an- 
swer to  all  the  charges  written  in  God's 
.  book  against  you ;  apply  to  the  Lord  Je- 
sus* without  delay,  and  never  cease  call- 
ing upon  him  for  salvation  ;  continue  to 
ask,  to  seek  and  to  knock,  so  shall 
you  obtain  satisfaction,  on  just  grounds, 
through  the  manifest  work  of  the  Spirit 
on  your  hearts  and  in  your  lives,  that 
-your  sins  are  all  blotted  out,  and  will  be 
no  more  remembered  against  you,  that 
you  are  clothed  with  that  righteousness  in 
which  alone  you  can  be  accepted,  and 
which  is  "  unto,  and  upon  all  them  that 
believe,"  and  are  made  meet  for  the  heav- 
enly inheiitance. 

4.  The  judgment  itself. 

The  dead,  were  judged  out  of  those 
things  which  were  written  in  the  books, 
every  man  according  to  their  works. 

Notice  its  comprehensiveness,  its  con- 
demnation, its  justification. 

Its  Comprehensiveness  is  universal. 
It  is  not  only  a  judgment  for  all  men, 
but  for  all  works  also.  If  every  man  is 
judged  according  to  his  works,  as  siated 


in  our  text,  then  not  only  "  must  we  all 
stand  before  the  judgment  seat  of  Christ," 
but  also  all  be  judged  for  all  our  works; 
so  the  Scriptures  plainly  state,  "  for  God 
shall  bring  every  work  into  judgment, 
with  every  secret  thing  whether  it  be 
good  oi  evil."  Eccles.  xii,  14.  "  Every 
idle  word  that  men  shall  speak,  they  shall 
give  account  thereof  in  the  day  of  judg- 
ment." Matt,  xii,  36.  The  whole  of  life 
as  recorded  in  the  books  which  have  been 
mentioned  will  be  brought  under  review, 
our  thoughts  and  words  and  works,  our 
relative  duties,  our  tempers,  our  daily 
conduct.  And  let  the  self-righteous 
remember  that,  if  they  rest  on  their  own 
obedience,  one  single  sin  will  condemn 
them.  James  ii,  10. 

O  fearful  scrutiny  !  Sinners  how  will 
ye  appear !  Who  is  able  to  stand  before 
this  holy  Lord  God  !  You  "  cannot  an- 
swer him  one  of  a  thousand"  of  the 
charges  brought  against  you.  Think  of 
this,  ere  it  be  too  late,  and  seek  the  true 
refuge. 

The  Condemnation  of  that  day. 

All  who  have  not  fled  for  refuge  to 
Christ  Jesus,  and  have  no  meetness  for 
the  heavenly  inheritance,  must  evidently^ 
and  without  remedy  be  condemned. 
"  There  is  none  other  name  under  heaven 
given  whereby  we  must  be  saved," — and 
they  have  rejected  that  only  name.  See 
the  wicked  then  clearly  and  fully  man- 
ifested to  be  wicked.  See  them  without 
excuse,  speechless  before  the  throne. 
Now  they  begin  to  feel  the  force  of  that 
question  they  should  have  before  consid- 
ered, "  Who  among  us  shall  dwell  with 
the  devouring  fire?  who  among  us  shall 
dwell  with  everlasting  burnings  ?" 

It  is  a  fearful  tiling  to  see  a  criminal 
at  an  earthly  tribunal  tried  for  his  life 
and  condemned  to  death  j  to  mark  his 
pale  face,  his  quivering  lips,  and  his  trem- 
bling limbs,  and  to  hear  the  judge  pro- 
nounce the  awful  penalty  ;  but  all  this  is 
temporary  and  unimportant  compared 
witli  thifl  everlasting  condemnation.  The 
words  of  the  Judge  are  full  of  terror, 
"  Depart,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels." 
Matt.  25.  And  the  execution  of  the  sen- 
tence immediately  follows,  "  whosoever 
was  not  found  written  in  the  book  of  life 


384 


THE  CHIEF  CONCERNS  OP  MAN 


was  cast  into  the  lake  of  fire."  Rev.  xx, 
15. 

O  dread  above  every  thing  this  con- 
demnation !  Fear  nothing  compared  with 
this  !  Suffer  any  thing  rather  than  under- 
go this  !  It  comprehends  all  other  evils, 
and  with  the  tremendous  addition  that  it 
is  at  once  evil  without  measure,  or  mix- 
ture, or  end  ! 

The  Justification  of  that  day. 

There  are  those  accepted  and  justified 
in  that  great  day.  Owned  as  altogether 
righteous,  not  a  sin  laid  to  their  charge. 
They  are  placed  on  the  right  hand,  and 
hear  the  words,  "  Come  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world." 
And  thus  they  are  perfectly,  unchangea- 
bly, and  eternally  blessed. 

But  what  is  the  ground  of  their  justi- 
cation  ?  How  are  they  thus  passed  from 
death  to  life ;  in  what  way  is  it  possible 
for  any  sinful  human  being  then  to  be 
justified  with  such  books  opened,  and  by 
such  an  omniscient  and  righteous  Judge? 

We  have  told  you  of  the  book  of  life  ; 
but  let  us  more  distinctly  show  the  way 
of  justification. 

Tried  by  the  law  of  God,  there  shall 
no  flesh  be  justified  in  his  sight.  But 
God  has  devised  a  wonderful  scheme  of 
justice  and  mercy.  "  The  righteousness 
of  God  without  the  Law  is  manifested, 
being  witnessed  by  the  law  and  the 
prophets,  even  the  righteousness  of  God 
which  is  by  faith  of  Jesus  Christ  unto 
all  and  upon  all  them  that  believe.  Be- 
ing justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus." 
Rom.  iii,  22,  23.  This  way  of  salvation 
through  faith  in  Jesus,  God  sends  his 
ministers  to  proclaim.  Men  by  nature 
wrapped  up  in  unbelief,  and  worldliness, 
and  love  of  sin,  disregard,  slight,  and 
neglect  this  proclamation  of  grace. 

Hut  God's  purposes  of  mercy  are  not 
incomplete,  and  therefore  shall  not  be 
frustrated.  He  has  a  chosen  people,  who 
are  made  willing  in  the  day  of  his  power. 
To  them  he  gives  so  largely  of  his  bles- 
sed Spirit  that  they  listen  to  his  invita- 
tions, they  believe  his  promises,  they 
trust  in  the  Lord  Jesus,  and  they  obtain 
the  righteousness  of  God  which  is  by 
faith.    Then  the  Spirit  of  Christ  dwell- 


ing in  them,  and  filled  with  love  and 
gratitude,  they  devote  themselves,  and  all 
they  have  to  God  their  Saviour,  and  their 
works  of  love  prove  their  faith  to  be  gen- 
uine, and  manifest  their  character  to  be 
sincere. 

Now  to  such  there  is  a  perfect  deliver- 
ance from  condemnation.  There  is  "  no 
condemnation  to  them  which  are  in 
Christ  Jesus,  who  walk  not  after  the  flesh 
but  after  the  Spirit."  In  the  words  o£ 
our  Lord,  "  He  that  believeth  on  him  is' 
not  condemned."  And  as  there  is  a  de- 
liverance from  condemnation,  so  there  is 
a  complete  justification  in  the  sight  of 
the  whole  world.  The  assembled  uni- 
verse may  be  challenged  with  the  tri- 
umphant question,  "  Who  shall  lay  any 
thing  to  the  charge  of  God's  elect?  it  is 
God  that  justifieth."  Rom.  viii,  33. 
Clothed  with  the  perfect  righteousness 
of  the  Divine  Redeemer,  all  the  maligni- 
ty and  subtilty  of  Satan  cannot  lay  one 
sin  against  them,  or  discover  one  defect 
in  that  glorious  robe. 

O  my  brethren  that  you  may  be  num- 
bered among  them  !  This  is  the  end  of 
all  my  labours  among  you,  this  my  heart's 
desire  and  prayer  for  you.  You  hear 
the  invitations  of  the  Gospel ;  you  have 
the  outward  call  of  the  word  of  God.  0 
that  you  may  be  inwardly  touched  and 
called  by  the  Divine  Spirit;  may  Jay 
these  things  seriously  to  heart,  and  de- 
termine to  lose  every  thing  rather  than 
your  soul,  to  do,  to  suffer  every  thing 
rather  than  endanger  your  acceptance  at 
the  last. 

Ever  remember  this  great  account  that 
you  must  one  day  give  at  the  judgment 
seat  of  Christ,  that  every  hour  as  it  pas- 
ses along  tends  to  fix  the  character  of 
your  final  and  eternal  condition.  Often 
ask  yourselves,  how  will  this  appear  in 
the  great  day  of  account  and  retribution ; 
is  my  course  such  as  in  the  great,  the 
last  judgment  will  be  approved. 

Let  every  one  truly  repent  of  sin. 
This  is  St.  Paul's  practical  application  of 
this  doctrine.  "  God  commandeth  all 
men  every  where  to  repent,  because  he 
hath  appointed  a  day  in  which  he  will 
judge  the  world  in  righteousness  by  that 
man  whom  he  hath  ordained."  Actsxvii, 
30,  31.    "  Except  ye  repent,  ye  shall  alt 


FOR  TIME  AND  ETERNITY. 


383 


perish."  Let  us  then  often  try  our  ways 
and  judge  ourselves  before  that  day  ar- 
rive. So  judging  ourselves  we  should 
escape  being  judged  of  the  Lord.  "  Re- 
pent, then,  and  be  converted,  that  your 
sins  may  be  blotted  out."  Give  up  all 
sinful  courses ;  turn  you  every  one  from 
his  evil  ways. 

Let  the  Christian,  however,  look  at 
this  day,  not,  with  dread,  but  with  believ- 
ing hope — not  with  distrust,  but  with 
cheering  expectation.  Brethren,  "  God 
has  not  appointed  us  to  wrath,  but  to  ob- 
tain salvation  by  our  Lord  Jesus  Christ. 
To  them  that  look  for  him,  he  will  ap- 
pear the  second  time  without  sin  unto 
salvation."  The  self  righteous  and  the 
mconverted  may  regard  this  as  a  day  of 
error  ;  the  believer  should  not  do  so,  but 
rather  "joyful  through  hope  and  rooted 
n  charity,"  may  anticipate  this,  as  the 
lay  which  will  consummate  his  blessed- 
less,  end  the  course  of  all  sin,  restrain 
;very  iniquity  in  the  prison  of  hell,  and 
>egin  the  unmingled  reign  and  triumph 
»f  peace,  and  holiness,  and  happiness. 
;)  joyful  day  when  Christ  "shall  appear 
nd  we  shall  appear  with  him  in  glory  !" 
)  happy  season  which  shall  for  ever  ter- 
ninate  darkness,  and  sin,  and  sorrow, 
nd  land  us  in  his  presence,  and  king- 
'om,  and  in  whose  "presence  is  fulness 
f  joy  !"  The  Christian  may  bless  God 
hat  it  will  soon  arrive.  To  him  it  is  a 
Dyful  sound  that  his  Lord  says,  "Surely 
come  quickly,"  and  his  heart  replies, 
imen !  "even  so,  come,  Lord  Jesus." 
l^My  brethren,  I  long  that  you  should 
11  be  thus  blessed.  Why  should  you 
'  ot?  Are  the  pleasures  of  sin  for  a  little 
eason,  so  precious  as  to  recompense  the 
>ss  of  all  this  joy  ?  O  surely,  it  is  not 
o.  Then  from  henceforth  be  in  earnest 
-make  sure  this  one  point,  salvation. 


SERMON  IX. 

ETERNITY. 

look  not  at  things  which  arc  seen,  hut  at 
the  thing's  which  arc  not  seen  :  for  the  thine* 
which  arc  seen  arc  temporal,  hut  the  thing! 
which  are  nut  seen  are  eternal.— 2  Cor.  it,  18. 


The  subject  of  eternity  is  one  of  those 
|  depths  that  are  unfathomable  by  the  hu- 
man mind.  At  first  view,  it  may  seem 
easy  to  imagine  a  never-ending  state  of 
existence.  This  general  notion  is  obvi- 
ous :  not  so  the  realizing  view  that  shall 
comprehend  with  any  distinctness  its 
boundless  extent,  and  its  unutterable 
magnitude.  With  the  astonishment  of  a 
new  and  before  imperfectly  apprehended 
subject  of  stupendous  import,  it  will 
probably  break  after  death,  upon  the 
minds  of  the  most  prepared  ;  and  were 
death  now  to  call  others  into  its  dark 
abode,  and  their  spirits  now  to  enter  on 
the  eternal  scenes  beyond  it,  to  which 
they  are  hastening,  O  their  alarm  and 
consternation,  as  they  saw  the  temporary 
good  of  this  world  vanishing,  and  with 
it  the  hope  of  heaven's  eternal  glory ! 

All  have  a  general  idea  of  eternity ; 
what  we  all  want  is  a  more  believing  and 
realizing  view  of  it.  To  die  daily,  to 
contemplate  eternity  daily,  to  live  as 
strangers  and  pilgrims  here,  O  how  diffi- 
cult !  Your  minister  feels  the  difficulty. 
May  the  Divine  Spirit  help  him  at  this 
time,  to  open  this  subject  to  our  mutual 
profit !  May  the  words  of  the  text  be 
true  of  you  and  of  me,  "We  look  not 
at  the  things  which  are  seen,  but  at  the 
things  which  are  not  seen  :  for  the  things 
which  are  seen  are  temporal,  but  the 
things  which  are  not  seen  are  eternal." 

Let  us  consider, 

1.  The  things  seen, 

2.  The  things  not  seen, 

3.  Eternity, 

4.  Our  duty, 

5.  The  preciousncss  of  Christ. 
1.  The  things  sken. 

The  things  which  arc  seen  are  tem- 
poral. 

We  will  notice, 

The  objects  intended,  and  their  transi- 
tory nature. 

1.  The  Objects  intended.  The  things 
seen. 

Not  merely  what  is  seen  with  the  eye, 
but  all  that  relates  merely  to  this  visible 
world.  All  that  is  in  the  world,  all  that 
it  can  do,  either  to  hurt  us,  or  to  comfort 
us  ;  or,  to  use  the  expression  of  Solomon, 
u  All  the  works  that  are  done  under  ihe 
sun."  Eccles.  i,  14.     The  varied  pleas- 


S86 


THE  CHIEF  CONCERNS  OF  MAN 


ures  of  this  world,  which  delight  the 
heart,  and  fill  it  with  mirth  and  glad- 
ness ;  its  accumulated  wealth  placing  the 
possessor  in  independence  of  his  fellow- 
creatures,  or  its  honours  making  him  the 
object  of  esteem  and  general  commenda- 
tion, so  that  all  speak  well  of  him, — 
these  are  among  the  things  seen.  All 
the  pursuits  and  labours  which  engage 
us  day  by  day,  of  which  Solomon  says, 
"  I  looked  on  all  the  works  my  hands 
had  wrought,  and  on  the  labour  that  I 
had  laboured  to  do," — these  are  things 
seen.  Every  intellectual  improvement, 
the  stores  of  human  learning  and  wis- 
dom, the  knowledge  of  arts  and  science, 
trade  and  business,  however  valuable  for 
this  world, — they  are  also  here  included. 
Whatever  is  the  object  of  sight  and  sense, 
and  whatever  the  carnal  mind  desires  for 
its  present  happiness,  comes  under  this 
description.  Then  again  all  that  dis- 
tresses the  mind,  as  it  regards  these 
things,  all  sorrows  and  afflictions,  losses 
and  trials,  however  acutely  we  may  feel 
them ;  or  joys  and  prosperity,  gains  and 
blessings,  however  assured  to  us,  are  not 
to  be  omitted.  In  short,  all  the  concerns 
and  eventJs  of  human  life,  the  schemes  of 
politicians,  the  revolutions  of  empires, 
the  forms  of  government,  the  enterprises 
of  merchants,  the  construction  and  gov- 
ernment of  cities  and  countries,  the  pro- 
gress of  science,  the  ordinary  pursuits 
and  speculations  of  trade,  these  are  what 
we  mean  by  the  things  seen.  Nor,  how- 
ever necessary  they  may  be  for  the  pres- 
ent life,  can  they  be  looked  at  as  things 
of  main  importance  to  an  immortal  be- 
ing like  man. 

2.  Their  transitory  nature.  They 
are  temporal. 

They  are  all  for  a  season.  However 
great  or  glorious,  or  necessary  or  profit- 
able, there  is  one  stamp  upon  all — they 
are  for  a  time  only — soon  they  come  to 
an  end. 

The  monarch,  surrounded  with  his 
court,  environed  with  his  guards,  or 
shielded  by  the  love  of  his  people,  must 
lay  aside  his  crown,  and  give  up  his 
kingdom.  The  learned,  with  all  the 
stores  of  the  wisdom  of  ages,  cannot  ward 
off  the  stroke  which  will  send  him  to  a 
country  where  learning,  (apart  from  that 


which  makes  men  wise  to  salvation,^ 
avails  nothing.  The  sensualist,  who 
takes  the  utmost  pains  to  delight  and  grat- 
ify a  pampered  body,  must  soon  leave  that 
body  in  the  grave  the  prey  of  the  worms. 
The  ambitious,  who  has  made  all  obsta- 
cles yield  to  his  advancement,  and  had 
many  dependent  on  him,  must  speedily 
enter  alone,  without  one  dependent,  the 
eternal  world. 

Whatever  good  things  we  may,  by 
wisdom  and  prudence,  by  art  or  contri- 
vance, have  gathered  around  us,  if  they 
be  only  this  world's  goods,  we  must  soon 
part  with  all.  Whatever  evil  things  we 
may  be  burdened  by,  if  we  are  Chris- 
tians, those  evils  will  soon  pass  away, 
and  be  felt  no  more.  The  most  comfort- 
able dwelling  that  we  can  make  for  our- 
selves, is  but  a  tent  for  a  short  stay,  and 
not  our  real  home ;  the  most  profitable 
business  we  can  be  engaged  in,  is  but  as 
a  provision  for  a  short  journey  ;  the  best 
situation  we  can  have  in  this  world,  is  a 
mere  seat  in  a  pilgrimage. 

Suppose  a  ship  at  sea  has  a  dangerous 
leak,  from  which,  as  all  the  sailors  know, 
the  vessel  must  in  a  few  hours  sink  in 
the  great  deep  ;  suppose  a  passenger  to 
be  so  absurd  as  to  spend  all  the  time  that 
remains  in  hanging  his  cabin  with  pic- 
tures, painting,  beautifying  and  adorning 
every  part,  and  thinking  of  nothing  but 
how  his  cabin  shall  be  most  admired  by  his 
fellow-passengers,  though  the  ship  was 
filling  with  water,  though  the  waves 
swept  away  one  of  the  company  after 
another,  and  at  length  entered  his  cabin : 
suppose  he  stopped  not  in  his  folly  till  he 
himself  sunk  with  the  vessel:  you  can 
see  the  madness  of  this  :  but  suppose  the 
greater  part  of  the  crew  were  pursuing 
the  same  sort  of  conduct,  some  in  one 
way  and  some  in  another,  but  all  regard- 
less of  the  coming  shipwreck,  you  justly 
say,  it  is  incredible,  such  a  thing  never 
happened. 

Look  abroad  in  the  world,  what  are 
men  doing  ?  They  are  painting  the  cabin 
while  the  ship  is  sinking.  Look  into  your 
own  life, — what  is  it?  The  wisest  plan, 
that  ends  merely  in  this  world's  glory, 
is  like  some  petty  ornament  put  in  the 
cabin  of  a  sinking  vessel.  Nor  is  this 
all.    Sin  carries  a  sting  beyond  the  grave. 


FOR  TIME  AND  ETERNITY. 


357 


A  satisfied  lust  in  time,  is  the  hell  of! 
eternity.  "Thou  in  thy  life  time  re- 
ceivedst  thy  good  things,  and  likewise; 
Lazarus  evil  things ;  but  now  he  is  com- 
forted and  thou  art  tormented/5 

O  my  brethren,  I  feel  myself  the  leth- 
argic, the  palsying,  the  deadening  effect' 
of  this  world's  good,  and  long  therefore' 
to  rouse  myself,  as  well  as  to  awaken; 
you.  It  is  affecting  to  see  how  naturally! 
we  all  tend  to  fill  and  satisfy  our  souls 
with  the  poor  dirt  of  the  perishing  things! 
of  this  world,  instead  of  rising  on  ea-| 
gles'  wings  to  the  ennobling  and  sublime 
things  of  eternity  ;  but  death  is  coming, 
and  it  will  show  us  what  is  temporal,  and 
what  is  eternal,  in  a  way  beyond  decep- 
tion. It  will  strip  us  bare  of  all  tempor- 
al things.  It  will  pull  off  from  us  friendsl 
and  relations,  revenues  and  titles,  hon-' 
ours  and  riches,  and  pleasures.  Things 
but  of  one  character  will  follow  us  to 
another  world,  even  those  ;;  things  which 
are  not  seen,  and  are  eternal. 

2.  Tde  things  not  seen. 

The  things  which  are  not  seen  are 
eternal. 

Here  also  we  will  consider  the  objects 
intended,  and  their  enduring  character. 

1.  The  Objects  intended. 

Things  uhich  are  not  seen. 

The  Apostle  means  all  those  spiritual 
things  with  which,  as  immortal  beings, 
we  are  chiefly  concerned. 

The  God  with  whom  we  have  to  do ; 
in  whom  we  live,  move,  and  have  our 
being  :  who  is  a  Spirit,  and  whom  no  hu- 
man eye  has  seen.  Yet  he  is  about  our 
path  and  about  our  bed,  and  spies  out  all 
our  ways;  his  judgment  of  us  is  to  us 
every  thing — his  favour  better  than  life, 
and  his  frown  worse  than  death.  His 
being  and  existence,  as  Father.  Son,  ami 
Holy  Ghost,  throe  persons  in  one  God,  is 
one  of  those  great  realities  that  are  not 
seen. 

The  angelic  hosts  that  surround  his 
throne  and  fly  to  execute  his  errands, 
who  arc  mini-storing  spirits  ministering 
to  the  heirs  of  salvation,  and  our  future 
companions  in  the  glory  above,  also  are 
among  the  great  realities  not  seen  by  the 
eye  of  flesh. 

Again,  the  accursed  angels,  with  their 
apostate  chief  who  ;*  goes  about  as  a  roar- 


ing lion,  seeking  whom  he  may  devour,'' 
and  who  works  in  the  children  of  diso- 
bedience, however  much  the  wicked  may 
ridicule  his  fearful  power,  and  deny  his 
very  existence,  yet  the  Bible  account  is 
true ;  he  does  exist,  and  his  existence 
and  of  legions  under  him,  are  among 
those  realities,  which,  though  not  seen, 
have  the  existence  and  fatal  influence 
which  the  Bible  ascribes  to  them. 

The  soul  of  man,  as  distinct  from  the 
body,  is  spiritual  and  immaterial,  and 
therefore  invisible.  Man  sees  the  body 
and  can  kill  the  body ;  the  soul  he  sees 
not,  it  is  beyond  his  reach,  impervious  to 
all  external  attack,  and  imperishable. 

All  that  relates  to  this  immortal  soul, 
those  graces  and  dispositions  which  are 
the  fruits  of  the  Divine  Spirit,  the  work 
of  faith,  the  patience  of  hope  and  labour 
of  love,  in  which  grace  enables  the  Chris- 
tian to  abound,  though  man  sees  not  the 
secret  principles.  God  does,  and  they  sur- 
vive the  death  of  the  body,  and  are  like 
seed  that  grows  and  flourishes  in  the 
harvest  of  futurity.  u  Blessed  are  the 
dead  which  die  in  the  Lord ;  for  they 
rest  from  their  labours,  and  their  works 
follow  them." 

And  on  the  other  hand  all  those  sins 
in  which  the  wicked  del]»hf,  follow  them 
also  as  a  seed  of  a  miserable  futurity. 
Much  would  they  wish  to  be  free  from 
the  recollection  ;  but  the  sin  of  lying 
follows  the  liar,  and  the  sin  of  thieving 
follows  the  thief,  and  add  to  the  bitter 
anguish  of  therr  ruin. 

But  more  especially  the  great  realities 
of  hell  and  heaven — the  regions  of  fu- 
ture woe — the  realms  of  endless  bliss — 
the  lake  that  burns  with  fire  and  brim- 
stone ;  and  the  paradise  of  eternal  joy 
and  glory — where  is  "the  pure  river  6f 
water  of  life  clear  as  crystal" — and  the 
"  tree  of  life  and  the  throne  of  God  and 
the  Lamb,  and  no  more  curse,  and  ful- 
ness of  joy,  and  pleasures  for  evermore,'' 
these  are  u  the  things  not  seen"  on  which 
our  eyes  should  bo  fixed.    For  mark — 

2.  Their  enduring  character. 

They  arc  rttrnal. 

What  an  authoritative  stamp  is  hero! 
A  piece  of  paper  may  bo  of  little  WOffta 
in  itself,  but  lot  the  paper  have  the  sig- 
nature and  the  stamp  of  the  Bank  ej 


388 


THE  CHIEF  COPs'CERNS  OF  MAX 


England,  and  it  may  be  worth  thousands 
or  millions  of  property.  Now  there  is 
this  stamp  of  eternity  put  on  all  the 
things  not  seen  which  we  have  brought 
before  you  ;  and  this  gives  them  an  im- 
portance that  language  fails  to  express. 

God  is  the  eternal,  immortal,  invisible, 
and  only  wise  God.  He  is  properly 
"  from  everlasting  to  everlasting,-'  with- 
out beginning  as  well  as  without  end. 
Angels  and  fallen  spirits  and  human  be- 
ings have  had  a  beginning,  but  they  have 
no  end  of  their  existence,  and  their  va- 
ried works  effect  their  eternal  condition, 
evil  works  terminating  in  endless  woe. 
and  good  works  in  future  and  eternal 
bliss. 

Not  to  enter  however  too  largely  on 
these  things,  mark  only  the  eternity  of 
the  regions  of  future  woe  and  bliss. 

The  unseen  regions  of  future  woe  have 
the  stamp  of  eternity  upon  them  ;  this 
is  their  peculiar  characteristic.  Under 
whatever  term  you  find  these  miserable 
regions  mentioned  in  the  Scripture,  a 
note  of  eternity  is  in  some  part  or  othei 
affixed  to  the  description.  It  is  called 
by  that  most  fearful  of  all  terms, — "  the 
wrath  of  God  ;  (Eph.  v,  6,)  but  then  it 
has  this  tremendous  addition,  it  is  called 
an  abiding  wrath,  and  the  wrath  to  come. 
"  He  that  believeth  not  the  Son,  shall  not 
see  life,  but  the  wrath  of  God  abideth  on 
him,  (John  iii,  36,):  flee  from  the  wrath 
to  come/'  It  is  compared  to  a  worm 
feeding  on  us,  the  perpetual  gnawing  of 
a  guilty  conscience  ;  but  then  it  is  a 
"  worm  that  never  dies.'5  Mark  ix,  44. 
It  is  at  other  times  described  as  a  fire 
(Isa.  lxvi,  34,)  a  furnace  of  fire,  (Matt, 
xiii,  42,)  a  lake  of  fire,  (Rev.  xix,  20,) 
but  it  is  a 11  fire  that  never  shall  be 
quenched,"  (Mark  ix,  44,)  and  is  called 
"  everlasting  fire  prepared  for  the  devil 
and  his  angels.  Matt,  xxv,  41.  Or,  if  it 
be  named  as  "a  prison,"  (1  Pet.  iii,  19,) 
it  is  a  prison  from  which  men  never  go 
out;  (Matt,  v,  25,  20,)  or  as  darkness, 
but  it  is  "  the  blackness  of  darkness  for 
ever,"  (Jade  13,)  reserved  for  the  ungod- 
ly. The  burning  (Isa.  xxx,  34,)  is  "ever- 
lasting burnings."  Isa.  xxxiii,  14.  The 
torment  is  an  everlasting  torment :  "  The 
smoke  of  their  torment  ascendeth  up  for 
ever  and  ever."  Rev.  x.\,  10.     It  is  not 


to  me  pleasant  to  speak,  nor  to  you 
pleasant  to  hear  these  things  ;  but  I  must 
be  faithful,  and  happy  are  you  if  by 
hearing  them  you  are  so  warned  as  for 
ever  to  escape  them. 

On  the  other  hand  the  unseen  realms 
of  future  bliss  have  under  their  varied, 
descriptions,  always  attached  to  them 
the  same  mark  of  eternity.  If  heaven 
be  described  as  a  kingdom,  (Matt,  v,  3,) 
it  is  also  styled  an  "  everlasting  king- 
dom.- 2  Peter  i,  11.  If  it  be  a  crown, 
it  is  a  "  crown  that  fadeth  not  away,"  (1 
Peter  v,  4,)  or  glory,  (Rom.  v,  1,)  it  is 
"eternal  glory;"  (1  Peter  v,  10,)  oi  an 
inheritance,  it  is  "  incorruptible"  as  well 
as  "  undefiled  ;"  (1  Peter  i,  4,)  or  a  house, 
it  is  a  "  house  eternal  in  the  heavens  ;" 
(2  Cor.  v,  1,)  or  salvation,  it  is  "  eternal 
salvation  ;"  (Heb.  v,  9,)  or  life,  it  is  "life 
everlasting."  John  iii,  16. 

But  I  pause  in  my  description  :  and 
before  I  conclude,  would  address  your 
consciences. 

My  brethren,  you  stand  on  the  margin 
of  eternal  things  ;  the  immense  ocean  of 
eternity  is  stretched  out  before  you,  you 
must  soon  embark  upon  it.  Time,  how 
short !  life,  what  a  vapour  !  "As  for  man 
his  days  are  as  grass,  as  a  flower  of  the 
field  so  he  flourisheth  ;  the  wind  passeth 
over  it  and  it  is  gone" — he  may  die  in  a 
thousand  different  ways  each  hour.  Any 
thing  is  strong  enough  when  commis- 
sioned by  your  God  to  biing  you  to 
death,  and  launch  you  on  this  boundless 
sea  of  eternity.  Here  is  one  striking 
character  of  death  ;  it  lifts  up  the  hang- 
ings that  hide  eternity,  and  it  shows  us 
the  reality  of  what  we  now  see  not : 
death  is  in  this  view  the  entrance  upon 
eternity. 

On  your  life  then,  thus  uncertain,  de- 
pends a  happy  or  miserable  eternity.  I 
appeal  to  your  understanding  as  men,  to 
your  conscience  as  accountable  beings, 
to  your  reason  as  reasonable  beings, — 
follow  your  true  interests.  Shall  the 
tenant  at  will  thus  needlessly  provoke 
and  offend  to  the  uttermost  that  landlord 
on  whom  he  is  wholly  dependent  ?  Shall 
the  sailor  on  the  mast-top,  fall  asleep 
while  the  stormy  ocean  tosses  the  vessel 
to  and  fro  with  its  swelling  waves?  then 
much  less  should  we  on  the  brink  of 


FOR  TIME  AND  ETERNITY. 


eternity  offend  our  God,  and  be  uncon- 
cerned about  our  souls. 

O  never  forget  there  are  multitudes 
that,  shall  everlastingly  perish.  Your 
Saviour  has  declared  it  in  the  plainest 
terms  :  "  Wide  is  the  gate  and  broad  is 
the  way  that  leadeth  to  destruction,  and 
many  there  be  that  go  in  thereat."  Re- 
member the  possibility  of  being  deceived 
— "  there  is  a  way  that  seemeth  right  to 
a  man,  but  the  end  thereof  are  the  ways 
of  death."  Prov.  xvi,  25.  And  O,  if  de- 
ceived, how  fatal  is  the  mistake  !  how 
terrible  the  reflection — I  looked  for  heav- 
en, and  behold  I  am  lost,  for  ever  lost  in 
hell! 

Improve,  then,  to  the  uttermost,  all 
the  means  which  God  has  bestowed  for 
your  conviction  and  conversion  : — the 
word  of  truth,  constant  prayer,  self-ex- 
amination, and  weekly  sabbaths.  O  rest 
not  till  you  see  your  interests  for  eternity 
clearly  and  surely  established.  This  is, 
this  must  be  true  wisdom.  That  is  not 
wisdom  which  regards  merely  things 
seen.  The  rich  man  in  the  parable 
whose  lands  brought  forth  abundantly, 
was  wise  enough  as  to  this  world ;  he 
laid  his  plans  judiciously  in  earthly  things 
— but  the  Bible  says,  "  Thou  fool,  this 
night  thy  soul  shall  be  required  of  thee." 

What  is  called  wisdom  in  this  world, 
at  the  best  is  but  the  wisdom  of  one  who 
spends  all  in  providing  so  well  for  his 
journey  to  a  distant  country,  where  he 
has  to  live  the  rest  of  his  days,  that  he 
arrives  a  bankrupt  at  the  journey's  end. 
Often  ask  yourselves,  Am  I  provided  for 
eternity?  What  treasures  have  I  for 
that  heavenly  country  V  Let  us  not  live 
in  waste  here,  and  starve  for  ever.  Most 
men  are  occupied  in  thinking  how  they 
shall  live  in  the  world  ;  it  should  he, 
how  they  shall  live  out  of  it,  in  eternity. 

O  how  Satan  the  great  deceiver  impo- 
ses on  men  ;  they  take  a  pebble  for  a 
pearl,  they  prefer  a  flint  to  a  diamond, 
they  choose  time  before  eternity,  ;uid 
strut  about  in  the  momentary  delusion, 
as  if  adorned  with  real  wealth  and  glory. 

Hut,  my  beloved  brethren  in  Christ, 
let  the  Consideration  that  eternity  is  at 
hand,  calm  your  mind  and  remove  all 
your  anxieties  a'oout  this  world.  The 
only  material  question,  Where  shall  I 


lean  my  head,  and  lodge  my  soul,  and 
find  my  home  for  ever  ?  is  to  you  satis- 
factorily answered  :  "  The  Lord  is  the 
strength  of  your  heart,  and  your  portion 
for  ever." 


SERMON  X. 

ETERNITY. 

We  look  not  at  thing-s  which  are  seen,  but  at 
the  things  which  are  not  seen ;  for  the  things 
which  are  seen  are  temporal,  but  the  things 
which  are  not  seen,  are  eternal. — 2  Cor.  ir. 
18. 

Wte  proposed  to  consider,  1.  The  things 
seen.  2.  The  things  not  seen.  3.  Eter- 
nity. 4.  Our  duty.  5.  The  precious- 
ness  of  Christ.  WTe  have  considered  the 
two  former  heads,  pointing  out  under 
each  head  the  objects  intended,  and  the 
character  of  those  objects.  There  re- 
mains to  consider, 

3.  Eternity, 

4.  Our  duty  regarding  it, 

5.  The  prcciousness  of  Christ. 
3.  The  Nature  of  Eternity. 

Here  is  our  great  difficulty.  We  can 
only  describe  it  according  to  our  present 
very  limited  and  imperfect  views,  and 
can  rather  say  what  it  is  not,  than  what 
it  is.    For  instance, 

It  surpasses  all  description.  Human 
language  fails  utterly  to  convey  the  full 
notion  of  eternity.  Whatever  is  spoken 
of  it,  is  far  less  than  it  is.  Thus  we 
talk  of  the  ages  of  eternity,  but  there 
are  properly  no  such  a  ras,  as  ages  in  an 
eternal  existenee ;  we  talk  of  thousands 
of  years  passed  in  eternity,  hut  the  re  art- 
no  years  to  mark  the  parts  of  a  never- 
ending  state. 

It  transcends  human  understanding. 
It  cannot  be  weighed  ;  for  what  can  he 
placed  in  the  opposite  scale  of  tin"  hal 
ance  against  eternity  |  It  cannot  he  meas- 
ured. There  is  some  proportion  between 
a  second  of  time  and  millions  of  years  ; 
hut  what  shall  measure  eternity.  Our 
thoughts  are  vast  and  boundh m  |  they 
can  imagine  worlds  upon  worlds,  till 
cd  with  happy  beings,  peopling  un- 
known   regions    of    the    mum  aMirable 


390 


THE  CHIEF  CONCERNS  OF  MAN 


universe ;  but  our  thoughts  themselves 
are  baffled  and  staggered  5  they  become 
confounded  and  darkened,  when  they  at- 
tempt to  measure  eternity. 

It  is  being  without  end.  Nothing 
shall  put  an  end  to  our  existence.  God, 
who  can,  will  not.  His  word  cannot 
pass  away ;  and  in  every  threatening  of 
eternal  woe,  in  every  promise  of  eternal 
bliss, — that  word,  on  which  the  whole 
creation  is  suspended,  is  pledged  for  our 
endless  existence.  Man  cannot  destroy 
his  own  life  there,  or  that  of  his  fellow- 
creatures.  Nor  is  there  change  or  re- 
turn ;  when  once  we  are  launched  on 
that  ocean,  we  can  never  begin  again, 
never  return  to  re-act  life. 

Eternity  is  existence  going  on  with- 
out diminution.  There  is  no  spending 
or  wasting  of  eternity.  In  this  life,  eve- 
ry day  and  every  hour  shortens  it ;  we 
have  less  to  live  from  having  lived  so 
long :  but  it  is  not  so  in  eternity,  which 
is  not  marked  by  days  and  years.  Mil- 
lions of  what  we  now  call  years  and 
ages  shall  pass,  and  yet  none  of  eternity 
shall  be  diminished ;  it  shall  make  no 
difference  in  the  immeasurable  length 
which  is  yet  to  come.  The  sorrows  of 
the  lost  will  still  be  to  come — an  everlast- 
ing night  overshadows  them.  The  joys 
of  the  saved  will  still  be  to  come — an 
everlasting  morning  refreshes  them. 

Once  more,  all  comparisons  fall  short 
of  a  true  resemblance.  You  may  con- 
ceive of  this  place  of  worship  full  of 
grains  of  sand,  and  one  grain  taken 
away  in  a  million  of  years,  and  the 
space  of  time  this  would  require  !  We 
may  conceive  the  whole  earth  as  one 
vast  globe  of  sand,  and  one  grain  taken 
away  in  a  million  of  years,  and  the  ex- 
tent of  ages  this  would  require !  We 
may  conceive  the  vast  ocean,  in  all  its 
extent  and  depth,  and  the  removal  of  a 
drop  each  million  of  years,  and  the 
space  this  would  take  !  You  may  put 
all  these  together,  and  accumulate  them 
again  and  again  ;  but,  after  reaching  the 
utmost  stretch  of  comparison,  you  are 
hardly  beginning  eternity,  and  are  not 
at  all  nearer  its  termination  :  for  eterni- 
ty is  an  ocean  without  a  bottom  and 
without  a  shore.    O  then  think,  we  be- 


seech you,  think  often,  deeply,  and  most 
seriously  of  eternity  !  Can  it  be,  that 
one  who  Is  to  dwell  in  it  has  never 
thought  of  it  with  any  earnestness?  We 
entieat  you  meditate  much  on  eternity. 

4.  Our  duty  with  regard  to  eternity. 

Look  not  at  things  seen — Look  at 
things  not  seen.  There  is  apparently  a 
contradiction  in  these  directions.  How 
can  I  not  look  at  the  things  which  I'see  ? 
how  can  I  look  at  things  which  I  cannot 
see  1  There  is  an  eye,  however,  that 
can  make  worldly  things  disappear,  and 
see  him  that  is  invisible,  and  behold  and 
steadfastly  gaze  upon  spiritual  and  eter- 
nal things — we  mean  the  eye  of  faith. 

This  duty  concerns  the  view  we  should 
take  of  things  temporal  and  things  eter- 
nal— not  to  look  at  the  one,  and  to  look 
at  the  other. 

As  to  things  temporal,  look  not  so  at 
them  as  to  set  your  affections  upon  them, 
or  to  esteem  them  beyond  their  just  value. 
Make  them  not  your  treasure.  Let  not 
your  reward  be  upon  earth. 

If  you  lose  them,  be  not  anxious  or 
distressed  at  the  loss.  The  Apostle  says, 
"  We  are  troubled  on  every  side,  but  not 
distressed;  we  are  perplexed,  but  not  in 
despair ;  persecuted,  but  not  forsaken  ; 

cast  down,  but  not  destroyed  The  time 

is  short :  it  remaineth,  that  both  they 
that  have  wives,  be  as  though  they  had 
none;  and  they  that  weep,  as  though 
they  wept  not ;  and  they  that  rejoice,  as 
though  they  rejoiced  not ;  and  they  that 
buy,  as  though  they  possessed  not ;  and 
they  that  use  this  world,  as  not  abusing 
it :  for  the  fashion  of  this  world  passeth 
away."  1  Cor.  vii,  29—31.  This  is  the 
spirit  in  which  we  should  view  this 
world.  Let  eternity,  with  its  infinitely 
more  important  concerns,  keep  us  from 
giving  too  much  time  to  earthly  objects, 
being  too  anxious  in  the  pursuit  of  them, 
or  too  overjoyed  in  the  possession  of 
them,  or  any  thing  like  the  vain  thought, 
"  Soul,  thou  hast  much  goods  laid  up  for 
many  years." 

All  earthly  things  should  be  regarded 
by  us,  not  for  what  they  are  in  them- 
selves, but  as  they  are  a  help  or  hind- 
rance to  our  happiness  in  eternity.  If 
we  view  them  through  the  medium  of  an 


FOR  TIME  AND 

eternal  state,  we  shall  then  see  them  in 
their  just  proportions. 

As  to  eternal  things. 

Look  at  them,  so  as  duly  to  estimate 
them.  Calculate,  if  you  can,  what  is  in- 
cluded in  the  immortality  of  the  soul : 
weigh  the  whole  world  against  it,  and 
it  outweighs  it  all ;  K  What  shall  it 
profit  a  man  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul  ?"  Who 
can  tell  all  the  woe  of  having  an  immor- 
tal soul  lost  3  Estimate  again  the  eterni- 
ty of  God.  Is  there  any  end  of  his  pow- 
er and  wisdom,  of  his  holiness  and  truth, 
of  his  grace  and  love,  of  his  possessions 
and  dominions  I  Oh,  to  have  this  eternal 
God  for  your  everlasting  enemy,  what 
an  overwhelming  evil !  Oh  to  have  Him 
for  your  everlasting  friend,  what  an  un- 
speakable good  !  Or  estimate  the  ruin  of 
an  eternity  of  future  woe.  Eternity  is 
the  hell  of  hell,  and  the  horror  of  the 
lost.  You  complain  of  the  various  ills  of 
life,  you  groan  under  its  pains,  you  are 
distracted  by  its  sufferings  ;  and  trying 
enough  are  the  varied  afflictions  and1 
troubles  of  this  world:  but  these  are  all 
sent  in  a  plan  of  mercy — they  are  com- 
mon to  God's  children ;  they  are  all  par- 
tial and  mitigated  evils ;  they  come  not 
together;  they  continue  not  long.  What 
will  it  be  to  have  the  whole  body  and  the 
whole  soul  tormented  in  unabating  an- 
guish forever  and  ever  !  Or,  once  more, 
estimate  the  exceeding  and  eternal  weight 
of  glory  :  eternity  is  the  heaven  of  heav- 
en, and  the  joy  of  the  saved — to  be  hap- 
py for  ever.  O  calculate  this  in  its 
length,  and  breadth,  and  depth,  and 
height,  and  ail  other  things,  in  compari- 
son, will  sink  into  insignificance  and 
nothingness. 

Look  at  eternal  things,  so  as  earnestly 
to  follow  your  high  prize.  The  apostle 
accounted  all  but  loss  for  this.  ,;  Forget- 
ting those  things  which  are  behind,  and 
reaching  forth  unto  those  things  which 
are  before — I  press  toward  the  mark  for 
the  prize  of  the  high  calling  of  God  in 
Christ  Jesus.  What  have  you  to  fly  from  ? 
A  destruction  worse  than  that  of  the 
burning  cities  of  the  plain.  Escape 
then, for  thy  life!  What  have  you  to 
obtain  ?  Every  thing  that  is  excellent  and 
glorious,  and  that  forever.   O,  then,  bend 


ETERNITY.  391 

your  whole  powers  to  this  point — to  se- 
cure eternal  life  and  glory  ! 

How  may  this  be  done,  consider,  lastly, 
5.  The  preciousxess  of  Christ. 
It  is  only  in  the  glass  of  eternity  that 
we  can  properly  estimate  the  unspeaka- 
ble value  of  a  Saviour,  and  may  it  please 
our  God  so  to  enable  me  to  set  forth  this 
value,  that  all  your  hearts  may  be  drawn 
to  him  ! 

My  brethren,  all  have  sinned.  The 
wages  of  sin  is  death,  death  eternal. 
God  is  holy,  and  God  is  true.  His  word 
cannot  fail.  He  is  just,  and  cannot  acquit 
the  guilty.  Here  is  your  state.  You 
are  sinful ;  you  are  on  the  very  brink  of 
eternity,  and  that  eternity  is  a  never- 
ceasing  flow  of  wretchedness  to  the  sin- 
ful. You  are  lost  then ;  you  are  lost 
for  ever  without  Christ.  -There  is  not  a 
ray  of  hope  from  any  other  quarter. 

But  in  Christ  Jesus  the  gloom  is  dissi- 
pated ;  that  Sun  of  Righteousness,  with 
cheering  beams,  sheds  light  and  life,  joy 
and  peace,  and  the  full  assurance  of  hope 
I  all  around.  He  came,  he  lived,  he  died  ; 
he  rose  again,  and  thus  completed  our 
redemption,  delivering  us  from  the  sen- 
tence of  the  law,  the  penalty  of  death, 
and  the  prison  of  hell,  and  obtaining  for 
us  the  Holy  Spirit,  free  justification,  the 
adoption  of.  sons,  the  gift  of  holiness, 
and  the  hope  of  glory.  "  This  is  the 
record,  that  God  hath  given  us  eternal 
life,  and  this  life  is  in  his  Son;  he  that  hath 
the  Son  hath  life,  and  he  that  hath  not 
the  Son  hath  not  life." 

We  have  then  the  word  of  him  who 
inhabiteth  eternity,  who  is  from  ever- 
lasting to  everlasting,  who  is  the  God  and 
Father  of  all  for  ever  and  ever,  that  in 
Christ  Jesus  there  is  a  security  for  eter- 
nity. There  is  a  solid  basis  on  which 
you  may  fix  your  foot  and  say,  UI  shall 
not  be  moved."  Take  then,  I  beseech 
you,  your  stand  on  the  rock  of  ages. 
"Win  Christ  and  be  found  in  him,"  and 
you  shall  not  M  perish,  but  have  cvei  last- 
ing life." 

Oh!  if  you  have  right  views  of  eterni- 
ty*, 'how  will  you  value  Christ?  How 
does  the  shipwrecked  Sailor,  clinging  «  Ml 
a  last  grasp  to  the  wreck  of  the  sinking 
vessel,  value  the  life-boat  which  pushes 
through  the  opposing  waves,  reaches  him 


392 


THE  CHIEF  CONCERNS  OP  MAN 


in  his  danger,  and  rescues  him  from  de- 
struction !  How  does  the  inmate  of  the 
burning  dwelling,  surrounded  with  de- 
vouring flames,  feel  towards  him  who, 
at  the  risk  of  his  own  life,  breaks  through 
all  difficulties,  seizes  him  in  his  arms,  and 
brings  him  to  safety !  And  shall  not  we 
value  that  Saviour  who,  at  so  great  a 
cost,  rescues  us  from  an  infinitely  gi  eater 
danger,  and  brings  us  to  an  infinitely 
higher  and  fuller  blessedness  1 

The  cities  of  refuge  were  places  of 
safety  for  the  manslayer,  and  surely  as 
they  ran  for  their  lives,  the  very  sight  of 
the  distant  towers  and  walls  animated 
their  steps,  and  they  never  rested  till  they 
reached  and  entered  the  place  of  security. 
Let  us  too  fly  for  refuge  to  the  hope  set 
before  us  in  Christ  Jesus. 

Imagine  the  feelings  of  Noah  in  the 
ark;  when  the  heavens  gathered  black 
with  clouds,  and  all  the  fountains  of  the 
great  deep  were  broken  up,  and  the  win- 
dows of  heaven  were  opened,  and  the 
waters  prevailed,  and  were  increased 
greatly  upon  the  earth,  covering  the  high- 
est mountains,  and  he  found  his  prepared 
ark  safely  bearing  him  up  over  the  uni- 
versal deluge  !  Did  he  not  value  this  ark? 
Was  it  not  precious  to  him  ?  and  shall 
not  Christ  be  precious,  who  shelters  us 
from  a  more  tremendous  deluge,  and 
carries  us  in  safety  from  a  world  of  sin, 
to  a  new  world  wherein  dwelleth  right- 
eousness. If  you  know  your  danger,  if 
you  know  yom  refuge,  here  indeed  will 
be  that  invaluable  good  to  obtain  which 
you  will  gladly  part  with  all  things  else. 
"  To  you  which  believe,  he  is  precious." 

O  come  to  the  Saviour ;  I  fail  in  my 
whole  ministry  if  I  gain  not  this  point, 
to  lead  you  in  secret  retirement,  in  holy 
determination  of  will,  in  sweet  reliance 
of  mind,  in  ardent  affection  of  heart,  to 
venture  your  everlasting  interests  on 
Christ  Jesus,  and  to  make  Him  your 
righteousness,  and  Him  your  strength. 

O  thou  eternal  Father,  draw  by  thy 
Spirit  the  sinner's  heart  to  Christ !  Thy 
Son  hath  said,  "  No  man  cometh  to  me 
except  the  Father  draw  him."  O  send 
now  thy  Holy  Spirit,  and  let  this  be  the 
day  of  thy  power:  and  now  may  some 
poor  sinners  here  be  made  willing  to 
come  to  thee ! 


Suffer  me  to  plead  with  you,  yet  fur- 
ther, by  adding  some  practical  directions 
arising  out  of  this  subject. 

Every  day  prepare  for  eternity.  This 
is  the  great  concern  of  life.  Say  not 
you  are  so  busy,  you  have  no  time.  By 
this  you  only  show  your  unbelief  and 
ignorance.  What  business  is  so  great 
as  that  it  may  set  aside  concerns  for 
your  salvation  %  why  was  life  given  you  ? 
that  you  might  secure  a  blissful  eternity. 
For  this  you  were  sent  here.  For  this, 
all  time  is  allowed  you,  and  God  spares 
you  from  day  to  day.  O  then  neglect 
not  this  one  great  business  of  life.  Re- 
member as  you  go  out  of  time,  so  you 
enter,  and  so  you  continue  in  eternity. 
"Whatever  then,  thy  hand  findeth  to  do," 
in  this  great  work  of  thy  salvation,  "  do 
it  with  thy  might,  for  there  is  no  work, 
nor  device,  nor  knowledge,  nor  wisdom 
in  the  grave  whither  thou  goest."  Day 
by  day  then  renew  your  faith  and  repent- 
ance, and  live  each  day  as  if  the  last. 
One  of  old  had  proclaimed  daily  in  his 
ears,  "  Remember  thou  art  mortal ;"  but 
let  it  rather  ever  sound  in  your  ears,  Re- 
member thou  art  immortal,  and  immor- 
tal either  in  woe  or  bliss,  according  as 
thou  art  saved  or  lost.  O  then  "  work 
out  your  own  salvation  with  fear  and 
trembling,"  for  you  have  a  mighty  help- 
er, even  God  himself,  who  "  worketh  in 
you  to  will  and  to  do  of  his  good  plea- 
sure." 

Abide  always  in  Christ  Jesus.  This 
is  one  of  his  last  directions  to  his  disci- 
ciples.  "  Abide  in  me."  This  is  the  only 
ark  in  which  a  sinner  can  safely  and  se- 
curely pass  over  the  universal  ocean  of 
a  vast  eternity.  O  my  brethren,  enter 
without  delay  this  ark,  I  beseech  you. 
God  grant  I  may  not  beseech  you  in  vain. 
Noah  was  a  preacher  of  righteousness ; 
he  preached  to  a  whole  world,  and  but 
eight  souls  entered  into  the  ark.  My 
brethren,  be  warned  by  all  the  past  his- 
tory of  the  Church.  You  know  you 
must  pass  into  the  eternal  world.  The 
time  is  rapidly  approaching,  here  you 
have  no  continuing  city  ;  you  must  soon 
be  removed,  and  the  earth  itself  be  re- 
moved ;  there  is  however  a  rock  in  this 
world  which  is  immoveable  in  eternity 
itself,  even  Christ  Jesus.    O  that  I  could 


FOR  TIME  AND  ETERNITY. 


393 


see  you  all  safely  fixed  on  that  rock,  be- 
lieving in  Jesus  and  abiding  in  Him ! 
Then  let  the  heavens  and  the  earth  pass 
away,  let  the  "  hills  be  removed,  and  t'he 
mountains  carried  into  the  midst  of  the 
sea you  need  fear  nothing,  but  exclaim 
in  triumph,  "  The  Lord  of  Hosts  is  with 
us,  the  God  of  Jacob  is  our  refuge." 

Learn  on  earth  the  blessed  employment 
of  eternity.  You  must  here  be  made 
meet  for  its  holy  occupations :  to  enjoy 
God  as  your  portion  and  happiness,  to  do 
his  will  only,  to  praise  him  unceasingly, 
and  to  seek  only  his  glory. 

I  add  one  more  direction.  Seek  also 
to  rescue  your  fellow  mortals  from  eter- 
nal ruin.  The  woild  accuses  Christians 
of  being  too  busy  with  other  people's 
religion,  and  scornfully  asks  "  cannot 
you  let  people  alone  ?"  I  would  that  the 
world's  accusations  were  just.  Let  peo- 
ple alone !  yes,  let  the  sleeper  in  the 
burning  house  sleep  on  till  the  flames 
awake  him,  though  you  see  his  danger ! 
Let  the  drowning  man,  becoming  insen- 
sible in  the  water,  sink,  and  never  reach 
out  a  hand  to  draw  him  to  the  shore  ! 
My  brethren,  we  are  all  too  insensible 
about  each  other's  souls.  We  all  say 
too  much  as  the  first  murderer  did,  "  Am 
I  my  brother's  keeper?"  Christians,  I 
beseech  you,  stir  up  yourselves  to  seek 
the  salvation  of  all  around  you.  "If 
any  of  you  do  err  from  the  truth,  and 
one  convert  him,  let  him  know  that  he 
which  converteth  a  sinner  from  the  error 
of  his  ways,  shall  save  a  soul  from  death 
and  hide  a  multitude  of  sins. 


SERMON  XT. 

HELL. 

Then  shall  he  say  unto  them  on  the  left  hand, 
Depart  from  me,  ye  cursed,  into  everlasting1 
fire  prepared  for  the  devil  and  his  angels.— 
Mali,  xxv,  41. 

Could  I,  my  Christian  friends,  in 
faithfulness  to  your  souls,  have  passed 
by,  in  the  course  I  am  now  preaching, 
the  subject  of  the  present  lecture,  I  should 
have  rejoiced  to  have  omitted  it.  Hut 
to  sound  an  alarm,  to  utter  the  warning 

50 


voice,  to  give  notice  of  coming  danger, 
is  an  essential  part  of  ministerial  fidelity 
and  love. 

Did  we  see  men  in  general  overwhelm- 
ed with  the  terrors  of  everlasting  ruin, 
distressed  with  anxious  apprehension, 
and  sinking  into  despondency  under  the 
dread  of  hell,  we  might  forbear  to  dweli 
upon  a  subject,  in  such  a  case  unin- 
viting and  unsuitable;  then  it  would 
be  our  more  agreeable  office  to  proclaim 
the  riches  and  greatness  of  the  salvation 
provided  in  Jesus  for  those  ready  to 
perish.  But  when  we  see  men,  almost 
without  exception,  dreading  nothing  less 
than  the  future  punishment,  wholly  secure 
and  unconcerned,  regardless  and  careless 
of  the  miseries  that  are  coming  upon 
them  ;  then  how  guilty  must  the  minis- 
ter be  who  warns  not  the  wicked,  who 
shuns  to  declare  the  counsel  of  God  :  that 
:'  upon  the  wicked  God  shall  rain  snares, 
fire  and  brimstone,  and  an  horrible  tem- 
pest, this  shall  be  the  portion  of  their 
cup."  Ps.  xi,  6. 

It  is  not  in  the  language  of  severe  and 
hard  denunciation,  that  1  desire  to  bring 
so  fearful  a  subject  before  you,  but  in 
that  of  tenderest  compassion  and  earnest, 
desire  to  promote  your  salvation.  I  am 
a  poor  sinner  even  as  you  ;  I  by  nature 
am  "  a  child  of  wrath"  as  you  ;  if  I  hope 
to  escape,  it  is  only  by  sovereign  grace 
and  mercy  in  Christ  Jesus,  and  by  daily 
flying  to  that  Saviour  who  has  delivered 
us  from  the  wrath  to  come  ;  and,  myself 
having  hope  in  him,  can  I  but  long  to 
see  you  all  safe  in  this  refuge  ?  u  Know- 
ing the  terrors  of  the  Lord  we  persuade 
men."  I  cannot  but  fear  there  must  be  be- 
fore me  some  who  are  in  imminent  peril. 
O  that  such  may  this  day  be  "  snatched  as 
brands  from  the  burning!"  O  that  preach- 
ing on  this  subject  may  warn  some  to  flee 
from  the  wratli  to  come,  and  may  renew, 
in  God's  children,  the  feelings  of  grati- 
tude for  their  own  deliverance  ! 

Christians,  lift  up  your  hearts  in  pray- 
er, that  a  blessing  may  be  upon  us  from 
the  Lord  this  day. 

Let  us  consider, 

1.  The  persons  to  be  punished, 

2.  The  curse  which  lies  upon  them, 

3.  The  everlasting  punishment  to  be 
endured. 


394 


THE  CHIEF  CONCERNS  OP  MAN 


1.  The  persons  to  be  punished. 

We  will  notice  these  characters,  The 
open  sinner,  The  ungodly,  and  The  neg- 
lecters  of  Christ  Jesus,  which  include 
the  various  classes  of  lost  souls. 

1.  The  open  sinner. 
The  Scriptures  are  very  express  on 

this  point,  and  give  us  several  catalogues, 
which  should  furnish  all  mentioned  in 
them  with  a  distinct  and  solemn  warn- 
ing of  their  fearful  danger.  Thus  St. 
Paul  tells  the  Corinthians,  "  Know  ye  not 
that  the  unrighteous  shall  not  inherit  the 
kingdom  of  God  ?  Be  not  deceived,  nei- 
ther fornicators,  nor  idolaters,  nor  adul- 
terers, nor  effeminate,  nor  abusers  of 
themselves  with  mankind,  nor  thieves, 
nor  covetous,  nor  drunkards,  nor  revilers. 
nor  extortioners,  shall  inherit  the  king- 
dom of  God."  1  Cor.  vi,  9.  So  the 
Apostle  in  a  similar  list  tells  the  Gala- 
tians,  "  Now  the  works  of  the  flesh  are 
manifest,  which  are  these,  adultery,  for- 
nication, uncleanness,  lasciviousness,  idol- 
atry, witchcraft,  hatred,  variance,  emula- 
tions, wrath,  strife,  seditions,  heresies, 
envyings,  murders,  drunkenness,  revel- 
lings,  and  such  like :  of  which  I  tell  you 
before,  as  I  have  also  told  you  in  time 
past,  that  they  which  do  such  things 
shall  not  inherit  the  kingdom  of  God." 
Gal.  v,  19.  So  again  he  tells  the  Ephe- 
sians,  (v,  5,  6.)  "  No  whoremonger  nor 
unclean  person,  nor  covetous  man,  who 
is  an  idolater,  hath  any  inheritance  in 
the  kingdom  of  Christ  and  of  God.  Let 
no  man  deceive  you  with  vain  words : 
for  because  of  these  things  cometh  the 
wrath  of  God  upon  the  children  of  dis- 
obedience." A  similar  statement  is  made 
by  St.  John,  "  The  fearful  and  unbeliev- 
ing, and  the  abominable  and  murderers, 
and  whoremongers  and  sorcerers,  and 
idolateis  and  all  liars,  shall  have  their 
part  in  the  lake  which  burneth  with  fire 
and  brimstone,  which  is  the  second 
death."  Rev.  xxi. 

Can  any  thing  be  more  clear  than 
these  plain  and  affecting  statements  ?  O, 
if  any  of  you  are  living  in  any  of  these 
sins,  learn,  we  beseech  you,  your  real 
danger. 

2.  The  ungodly. 

There  are  very  many  who  have  a 
highly  fair,  honourable,  and  respectable. 


character  before  their  fellow  creatures. 
They  are  upright  in  their  dealings,  moral 
and  decent  in  their  behaviour,  and  possi- 
bly no  charge  may  justly  lie  against  them 
for  injuries  done  to  others,  and  much 
praise  be  due  to  them  for  their  usefulness 
in  society.  They  pride  themselves  on 
their  character,  and  had  rather  lose  their 
property  or  their  life  itself,  than  their 
reputation  for  integrity  and  morality. 
Yet  are  these  persons,  with  all  this  re- 
spectability before  man,  fearfully  guilty 
before  God.  They  are  guilty  of  a  crime, 
which  perhaps  they  never  suspect,  but 
which  is  in  reality  the  most  enormous 
crime  of  which  a  creature  can  be  guilty 
— they  are  living  as  "  without  God  in  the 
world ;"  full  of  regard  to  man's  opinion, 
wholly  regardless  of  God's  opinion  ;  fully 
alive  to  man's  laws,  wholly  unconcerned 
about  God's  laws  ;  daily  slighting  and 
daily  rebelling  against  that  merciful  Fa- 
ther, from  whom  they  have  received  all 
their  blessings,  and  who  is  profusely 
shedding,  every  day,  bounties  without 
number  all  around  them.  The  crime  of 
ungodliness  is  the  iniquity  which  God 
lays  to  their  charge.  They  would  be 
just  as  upright  in  their  dealings,  and  as 
kind  and  benevolent  in  their  actions,  if 
there  were  no  God  in  the  world.  They 
seek  not  to  do  his  will,  and  he  "  is  not 
in  all  their  thoughts."  We  do  not  un- 
dervalue the  importance,  the  respecta- 
bility, and  the  usefulness  of  such  charac- 
ters before  men :  but  if  all  this  be  done 
without  any  regard  to  God  and  his  will 
and  his  glory,  of  such  the  Scriptures 
say,  "  the  wicked  shall  be  turned  into 
hell,  and  all  the  nations  that  forget  God." 
Ps.  ix,  17.  "The  Lord.  Jesus  shall  be 
revealed  from  heaven  with  his  mighty 
angels,  in  flaming  fire,  taking  vengeance 
on  them  that  know  not  God,  and  obey 
not  the  Gospel  of  our  Lord  Jesus  Christ, 
who  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power." 
2  Thess.  i,  7—9.  "  Not  every  one  that 
saith,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven,  but  he  that  doeth 
the  will  of  my  Father  which  is  in  heaven." 

Search  then  your  hearts,  and  try  your 
ways  :  is  the  main  bent  of  your  mind  to 
live  to  God  and  not  to  yourselves  ? 


FOR  TIME  AXD  ETERNITY. 


395 


Once  more ;  the  Neglecters  of  Christ. 

This  is  remarkably  brought  forward 
in  that  account  of  the  judgment  which 
immediately  follows  our  text.  Why  are 
they  bid  to  depart  from  Christ  ?  He  tells 
them,  "  for  I  was  an  hungered  and  ye 
gave  me  no  meat :  I  was  thirsty  and  ye 
gave  me  no  drink  ;  I  was  a  stranger  and 
ye  took  me  not  in  ;  naked  and  ye  clothed 
me  not,  sick  and  in  prison,  and  ye  visited 
me  not.  Then  shall  they  also  answer 
him,  saying,  Lord,  when  saw  we  thee  an 
hungered,  or  athirst,  or  a  stranger,  or 
naked,  or  sick,  or  in  prison,  and  did  not 
minister  unto  thee.  Then  shall  he  an- 
swer them,  saying,  verily  I  say  unto  you, 
inasmuch  as  ye  did  it  not  unto  one  of 
the  least  of  these,  ye  did  it  not  to  me." 

Observe,  they  never  suspected  the  sins 
for  which  they  are  condemned.  Those 
sins  of  omission  which  were  not  thought 
of  by  them  as  chargeable  upon  them, 
are  the  very  things  on  account  of  which 
heaven  is  lost.  The  Scripture  is  re- 
markable on  this  point,  for  its  distinct- 
ness and  repetition,  Thus,  in  this  chap- 
ter of  Matthew,  xxv,  30,  the  sentence 
concerning  the  servant  who  did  not,  ob- 
serve you  well,  did  not  squander  or  waste 
his  Lord's  talent,  but  who  did  not  im- 
prove it,  is,  "  Cast  ye  the  unprofitable 
servant  into  outer  darkness,  where  13 
weeping  and  gnashing  of  teeth  ;"  and  in 
Matt,  vii,  19,  there  is  a  similar  mode  of 
expression.  It  is  not  the  poisonous 
tree  merely  that  is  to  be  cut  down,  but 
"  every  tree  that  bringeth  not  forth  good 
fruit,  is  hewn  down,  and  cast  into  the 
fire."  If  the  tree  be  barren,  it  is  to  be 
burned. 

The  true  reception  of  Christ  makes  a 
man  full  of  zeal  and  love.  All  who 
really  trust  in  Christ  are  men  of  grateful 
and  devoted  feelings.  The  love  of  Christ 
constrains  them,  *  not  to  live  to  them- 
selves, but  to  him  who  died  for  them." 
He  that  abides  in  Him  "bears  much 
fruit."  Hence  omitted  duties  become  a 
decisive  test  of  a  neglected  Saviour.  And 
"  how  shall  we  escape  if  we  neglect  so 
great  salvation?"  It  is  the  only  way 
left  for  sinners  to  escape  hell-  "  There 
is  none  other  name,  given  under  heaven, 
whereby  we  must  be  saved,  but  the  name 
of  Jesus.    He  that  believeth  not  on  the 


Son,  shall  not  see  life  ;  but  the  wrath  of 
God  abideth  on  him."  It  is,  therefore, 
obvious  to  all,  clear  from  the  word  of 
God,  that  the  neglecters  of  Christ  shall 
perish  for  ever.  Those  without  Christ, 
as  well  as  those  "  without  God  in  the 
world,"  are  by  the  Scriptures  described 
a  having  no  hope. 

O  affecting  truths!  Look  diligently 
within,  brethren  ;  see  whether  any  of 
these  marks  are  upon  you  :  and  if  so, 
never  rest,  day  nor  night,  till  your  soul 
escape  from  the  overhanging  storm  of 
divine  wrath.  If  to  Lot  the  angel  was 
urgent,  when  he  had  only  to  flee  from 
the  danger  of  a  temporal  ruin,  O  with 
what  earnestness  should  we  cry,  Escape 
for  thy  life  !  flee  from  the  wrath  to  come! 

But  let  us  consider, 

2.  The  Curse  which  lies  upon  them. 

The  expression,  "ye  cursed,"  is  full  of 
meaning. 

Let  us  consider,  The  curse  itself;  and, 
Its  development. 

1.  The  curse  itself. 

The  language  is  materially  varied  from 
the  parallel  expressions  addressed  to  the 
righteous ;  that  is,  M  ye  blessed  of  my 
Father ;"  where  the  blessing  is  wholly 
attributed  to  the  free  love  and  rich  graceN 
of  the  heavenly  Parent.  But  to  the  wicked 
he  speaks  differently ;  he  does  not  say, 
Ye  cursed  of  God  ;  but  simply,  "  ye 
cursed :"  for  sin  is  its  own  curse ;  it  is 
our  own  disobedience  that  is  the  true 
root  and  substance  of  the  curse.  The 
law  declares  this  curse  :  "  Cursed  is  ev- 
ery one  that  continueth  not  in  all  tilings 
written  in  the  book  of  the  law  to  do 
them."  The  moment  a  man  sins,  lie  sows 
the  seed  of  the  curse,  which  will  more 
assuredly  spring  up  hereafter  than  the 
seed  sown  in  the  ground.  The  curse  is 
upon  the  soul  of  every  sinner.  Though 
men  perceive  it  not  now,  yet  God's  word 
abideth  sure,  it  can  never  pass  away. 
The  sentence  passed  at  the  judgment  is 
not  be  cursed  ;  they  are,  through  sin,  al- 
ready cursed,  and  therefore  it  is,  "  Go, 
ye  cursed." 

Yet  though,  in  this  view,  the  curse 
springs  from  man's  own  sin,  the  evil 
arising  from  it,  is  through  the  just  ap- 
pointment of  a  Holy  God,  and  is  connect- 
ed with  his  righteous  wrath.    The  curse 


300 


THE  CHIEF  CONCERNS  OF  MAN 


is  his  awful  sentence,  condemning  the 
sinner  to  the  full  punishment  of  sin. 
This  curse  separates  from  the  divine  fa- 
vour, communion,  and  blessing,  and 
makes  every  thing  in  creation  injurious 
and  terrible  to  him  under  it.  If  "the 
wrath  of  a  king  be  as  messengers  of 
death,"  what  is  the  wrath  of  the  King 
of  kings  !  If  this  wrath  be  kindled,  who 
can  stand  before  Him  !  How  the  prophet 
Nahum  speaks  on  this  subject.  "  The 
mountains  quake  at  him  and  the  hills 
melt,  and  the  earth  is  burnt  at  his  pres- 
ence ;  yea,  the  world,  and  all  that  dwell 
therein.  Who  can  stand  before  his  in- 
dignation, and  who  can  abide  in  the 
fierceness  of  his  anger?  His  fury  is 
poured  out  like  fire,  and  the  rocks  are 
thrown  down  by  him." 

There  is  but  one  way  of  escape ; 
"  Christ  hath  redeemed  us  from  the  curse, 
being  made  a  curse  for  us."  What  then 
must  be  the  situation  of  those  to  whom 
this  way  was  proclaimed  Sabbath  after 
Sabbath,  year  after  year,  and  they  slight- 
ed it  as  of  no  moment,  and  they  rejected 
the  only  Redeemer  with  the  scornful 
words,  "  We  will  not  have  this  man  to 
reign  over  us,"  till  there  was  no  remedy. 
They  are  left  under  the  curse,  and  that 
for  ever. 

Let  us  further  notice, 

2.  The  Development  of  this  Curse. 

The  judgment  day  is  the  grand  day 
of  manifestation — showing  what  man 
and  his  doings  are,  and  what  God  is ; 
and  for  ever  shutting  the  mouths  of  all 
who  have  spoken  against  God  and  his 
ways.  "  Behold  the  Lord  cometh  with 
ten  thousand  of  his  saints,  to  execute 
judgment  upon  all,  and  to  convince  all 
that  are  ungodly  among  them,  of  all 
their  ungodly  deeds,  which  they  have 
ungodly  committed ;  and  of  all  their 
hard  speeches,  which  ungodly  sinners 
have  spoken  against  him." 

The  Scriptures  often  speak  of  this  full 
manifestation  of  every  thing  in  the  last 
day.  "  Judge  nothing  before  the  time, 
until  the  Lord  come,  who  both  will  bring 
to  light  the  hidden  things  of  darkness 
and  make  manifest  the  counsels  of  the 
hearts."    1  Cor.  iv,  5. 

We  have  already  considered  the  open 
ing  of  the  books  in  the  day  of  judgment ; 


but  if  it  be  asked,  How  can  there  be  time 
for  such  a  display  of  all  things  ?  how 
can  this  display  be  manifest  to  all  ?  We 
reply,  Nothing  is  impossible  with  God. 
What,  if  by  the  immediate  operation  of 
divine  light  and  power,  all  the  defects  of 
our  memory  being  removed,  there  be  laid 
open  to  every  man's  recollection,  at  one 
glance,  all  the  course  of  his  past  life, — 
and  our  memory  be  so  quickened,  re- 
stored and  strengthened,  that  all  the 
thoughts,  words,  and  works  of  our  whole 
lives,  are  presented  at  once  to  our  minds  ! 
What  if  all  of  our  past  sins  thus  rush  into 
the  immediate  view  of  the  soul,  and  it  be 
laid  open  to  all  the  alarms  of  a  conscience 
awakened  to  the  full  and  even  present 
and  terrible  recollection  of  every  com- 
mitted sin  !  This  is  of  itself  enough  to 
overwhelm  and  daunt  the  stoutest  heart. 
This  is  a  "  worm  that  never  dieth." 

But  this  is  not  all.  It  is  not  merely 
by  our  own  conscience  that  our  past  sins 
will  thus  be  instantaneously  and  promi- 
nently seen, — they  will  also  all  be  thus 
visible  to  an  assembled  world.  "  There 
is  nothing  covered  that  shall  not  be  re- 
vealed ;  neither  hid,  that  shall  not  be 
known.  Therefore  what  ye  have  spoken 
in  darkness,  shall  be  heard  in  the  light." 
As  in  the  case  of  the  first  murderer,  Cain, 
"  The  Lord  set  a  mark  upon  Cain,  lest 
any  finding  him  should  kill  him  ;"  so  we 
may  suppose  there  will  be  the  marks  of 
sin  committed  on  earth,  visible  and  obvi- 
ous to  every  eye,  on  every  lost  soul. 

And  this  manifestation  of  once  secret 
and  hidden  sins  shall  be  eternal,  that  thus 
the  lost  sinner  may  have  stamped  upon 
him,  through  eternity,  the  equity  of  his 
final  condemnation.  None  of  the  lost 
shall  be  able  for  one  moment  to  speak 
against  the  purity  and  equity  of  that  sen- 
tence which  dooms  them  to  eternal  woe. 

But  this  is  a  subject  that  requires  il- 
lustration. Let  us  endeavour  to  trace 
out  the  development  of  the  curse  still 
farther. 

First  observe  what  disappears  from 
the  sight. 

And  here  I  speak  not  of  grandeur,  ti- 
tles, riches,  honours ;  though  all  these 
things  will  for  ever  have  vanished:  or 
rather  not  have  vanished,  that  is  what 
the  wicked  would  wish,  but  have  changed 


FOR  TIME  AND  ETERNITY. 


GO- 


tO  them  their  very  nature,  and  become! 
the  causes  of  shame,  and  contempt,  and 
everlasting  sorrow.  That  title  in  which 
the  wicked  man  gloried,  will  be  his  ag- 
gravated condemnation  ;  those  riches  in 
the  possession  of  which  he  trusted,  nay 
boasted,  will  be  his  everlasting  perdition. 

But  of  these  I  speak  not,  but  of  those 
things  in  which  you  once  confided  as 
ground  of  hope;  such  as  these: — All 
false  rules  of  judgment  respecting  your 
state,  for  instance,  that  you  were  not 
worse  than  your  neighbours,  and  that 
your  hearts  were  still  good ;  all  the  ap- 
probation of  your  fellow  creatures,  which 
led  you  to  think  that  you  were  safe ;  all 
the  examples  of  others  around  you,  from 
which  you  formed  your  sentiments  of 
right  and  wrong ;  all  the  false  appear- 
ance of  good  works  which  were  good 
before  man,  but  being  done  from  mere 
worldly  motives,  such  as  desire  of  man's 
praise,  regard  to  present  and  earthly 
good,  and  the  like,  were  not  good  before 
God ;  all  works  of  charity  done  to  merit 
heaven,  and  entitle  you  to  claim  God's 
acceptance.  These  refuges  of  your 
own  conceit,  these  superstructures  of 
hay,  straw  and  stubble,  will  all  be  con- 
sumed. 

What !  will  all  those  good  works 
which  wicked  men  may  have  done,  van- 
ish away  and  be  annihilated  ?  No,  even 
worse  will  the  issue  of  them  be.  They 
will  be  exhibited  in  their  real  character; 
the  show  of  good  will  be  stripped  from 
them.  Their  prayers  will  be  seen  to  be 
the  solemn  mockery  of  God,  and  their 
alms  a  proud  insult  upon  his  sovereign 
ty  ;  all  their  hopes  become  their  shame: 
"  the  gold  becomes  dim  ;  the  silver  is 
become  dross." 

But  if  the  good  works  of  sinners  dis- 
appear from  the  sight.    Let  us  consider. 

What  appears  prominent. 

Those  sins  which  they  had  entirely 
forgotten  and  lost  sight  of,  awake  as  it 
were  from  a  long  sleep,  and  rise  in  nil 
their  horror  and  malignity  and  vilcness, 
without  subterfuge  or  excuse  to  cover 
them. 

It  has  been  thus  illustrated.  Suppose 
a  man  to  be  taken  with  this  absurd  fan- 
cy. He  has  a  large  room  in  his  house 
in  which  he  dwells,  and  he  darkens  this 


room.  He  then  employs  himself  day 
after  day  in  filling  this  room  with  wasps 
and  hornets,  vipers  and  serpents.  Sup- 
pose farther,  that  as  soon  as  these  nox- 
ious creatures  are  placed  there,  they  be- 
come torpid,  and  do  not  annoy  him,  and 
he  forget3  that  they  were  there.  At 
length  the  room  is  nearly  filled,  and  then 
the  window  shutters  are  suddenly  open- 
ed, and  all  these  venomous  creatures  re- 
cover at  once  from  their  torpor,  receive 
fresh  life,  and  attack  this  man  and 
wound  him  from  head  to  foot,  stinging 
him  in  every  part  with  the  unutterable 
anguish  of  their  poisoned  darts  and  fangs. 

This  is  a  picture  of  what  shall  happen 
to  the  worldly  man,  and  of  what  he  is 
doing.  Sin  is  the  wasp  and  the  hornet, 
the  viper  and  the  serpent.  The  room 
is  his  conscience ;  he  is  daily  filling  this 
room  with  some  sin  or  other  :  the  tor- 
por is  our  forgetfulness  of  sin,  the  burst- 
ing open  of  the  windows  is  the  hour  of 
death,  and  in  eternity  the  ceaseless  stings 
of  all  the  vain  thoughts,  idle  words,  neg- 
lected duties,  and  multiplied  iniquities  of 
our  lives  will  for  ever  wround  and  tor- 
ment our  souls. 

Sin  now  appears  to  be  but  a  little  evil,  N 
attended  with  no  material  consequences, 
and  soon  forgotten  ;  but  then  it  will  ap- 
pear in  its  real  malignity  and  abomina- 
tion, in  its  exceeding  sinfulness.  We 
shall  see  in  more  just  proportions  the 
glorious  majesty  of  God,  and  how  intol- 
erable it  is  that  such  a  creature  as  man 
is,  should  scorn  the  great  and  eternal 
God,  should  neglect  and  disregard  the 
Almighty  Creator,  on  whom  he  depends 
for  life  and  breath  and  all  things.  We 
shall  see  what  tremendous  confusion  sin 
produces  in  the  whole  of  creation,  and 
if  once  permitted  with  impunity,  what 
terrible  disorder,  what  ruin  and  devasta- 
tion it  would  bring  through  the  universe  ; 
we  shall  see  that  its  bent  is  to  dethrone 
God.  We  shall  then  see  more  of  the 
spotless  purity  of  God's  justice,  how  im- 
partial, and  perfect,  and  holy  he  is!  how 
he  cannot  look  upon  iniquity,  and  how 
glorious  God  is,  in  thus  hating  all  sin, 
and  we  shall  be  enfolded  in  what  we 
then  discern  to  be  the  vileness  of  sin. 
The  unutterable  regret  for  rejected  in- 
vitations, and  the  bitter,  but  unavailing 


398 


THE  CHIEF  CONCERNS  OF  MAN 


repentance  for  lost  opportunities,  will  be 
another  part  of  hell  torments. 

Then  also  will  appear,  in  its  just  mag- 
nitude, what  eternity  is.  We  never  un- 
derstand it  now,  or  we  could  not  be  so 
engrossed  in  this  world.  But  O  the  sor- 
row of  a  suffering  eternity.  Have  you 
never  observed  that,  while  joyful  times 
pass  veiy  quickly,  suffering  times  seem 
vastly  longer?  Job-  felt  this  when  he 
said,  "  Wearisome  nights  are  appointed 
to  me.  When  I  lie  down  I  say,  When 
shall  I  arise,  and  the  night  be  gone  ?" 
But  all  the  sufferings  of  God's  children 
are  in  this  life,  and  therefore  temporary. 
O  what  will  be  the  wearisome  agony  of 
a  suffering  eternity ! 

But  I  stop — My  brethren,  what  a  curse 
is  sin  !  Do  you  say  God  is  merciful  ?  O 
yes,  merciful  beyond  our  utmost  thoughts 
— but  his  mercy  to  the  good  requires  the 
punishment  of  the  bad.  Do  you  say  that 
the  punishment  is  too  great  for  the 
crime  ?  Ah  !  remember  that  the  crim- 
inal is  ever  an  unfit  judge  of  the  law 
which  he  has  broken,  and  of  the  sentence 
by  which  he  suffers. 

Make  not  one  vain  excuse  ;  acknowl- 
edge without  equivocation,  that  you  do 
for  your  evil  deeds  worthily  deserve  to 
be  punished  ;  fly  at  once  to  the  Lord  Je- 
sus ;  there  is  no  way  of  escape  but  in 
him.  But  O  the  rich  and  full  glories  of 
the  Gospel  of  our  Lord  Jesus  Christ ! 
Jn  him  there  is  a  complete  salvation. 
He,  by  his  sufferings,  has  made  full  sat- 
isfaction for  all  your  sins  j  he  has  re- 
moved the  curse  by  bearing  it  for  you. 
He,  by  his  obedience,  has  wrought  out 
a  perfect  righteousness.  O  that  you 
were  wise,  and  understood  this  !  Were 
you  not  wrapped  up  in  the  darkness  of 
sin,  you  would  neither  give  sleep  to  your 
eyes,  nor  slumber  to  your  eyelids,  until 
you  had  hope  of  deliverance,  and  would 
indeed  count  every  thing  but  loss,  to 
"  win  Christ,  and  be  found  in  him." 

Christians,  can  you  bless  God  enough, 
day  by  day,  if  you  have  seen  your  ruin 
by  nature,  and  you  have  been  turned  to 
God,  and  are  u  waiting  for  his  Son  from 
heaven,  whom  he  raised  from  the  dead, 
even  Jesus,  which  delivered  us  from  the 
wrath  to  come  ?" 


SERMON  XII. 

HELL. 

Then  shall  he  say  unto  them  on  the  left  hand, 
Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  Devil  and  his  angels. — 
Matt.  xxv%  41. 

On  this  soul-stirring  and  alarming  sub- 
ject, we  have  already  preached  one  ser- 
mon, in  which  we  proposed  to  consider 
it  under  three  heads. — 1.  The  persons  to 
be  punished.  2.  The  curse  which  lies 
upon  them.  3.  The  everlasting  punish- 
ment to  be  endured.  We  pointed  out 
the  persons  to  be  punished  under  three 
characters  :  the  open  sinner,  the  ungod- 
ly, and  the  neglecters  of  Christ  Jesus : 
— and  the  curse  which  lies  upon  them  in 
two  views ;  the  curse  itself,  and  the  de- 
velopment of  that  curse  under  what  dis- 
appears and  what  appears  prominent. 
But  O  how  wonderful  is  our  hardness 
and  insensibility  to  these  things.  If  you 
heard  that  your  house  had  taken  fire, 
and  the  flames  were  spreading  from  room 
to  room,  how  would  it  agitate  you !  But 
you  can  hear  of  eternal  flames  unmoved 
and  unaffected.  This  shows  how  true  is 
the  scriptural  account  of  man  as  dead  in 
sin.    There  remains  to  consider, 

3.  The  everlasting  Punishment  to  be 
endured. 

The  wicked  go  away  into  everlasting 
punishment. 

The  punishment  of  which  we  now 
speak,  is  the  punishment  to  be  inflicted 
on  the  wicked  after  the  day  of  judgment. 
And  in  order  to  have  distinct  views,  re- 
member there  is,  to  the  righteous  dying 
the  Lord,  a  double  state  of  blessedness,  a 
paradise  before  the  judgment  day,  as  well 
as  the  glory  of  heaven  after  the  judg- 
ment day.  There  is  also  to  the  wicked 
dying  in  sin,  a  double  state  of  misery,  a 
hell  before  the  day  of  judgment,  and  af- 
ter that  judgment  the  lake  of  fire  and 
brimstone,  in  which  the  wicked  are  tor- 
mented forever  and  ever.  It  is  said  by 
Job,  (xxi  30,)  "  The  wicked  is  reserved 
to  the  day  of  destruction,  they  shall  be 
brought  forth  on  the  day  of  wrath." 
And  Peter  declares,  "  The  Lord  knoweth 
how — to  reserve  the  unjust  unto  the  day 


FOR  TIME  AND  ETERNITY. 


399 


of  judgment  to  be  punished."  2  Pet.  ii, 
9.  They  are  now  in  the  prison  of  hell, 
where  the  rich  man  was  cast  on  his 
death,  and  they  are  there  with  the  fallen 
angels,  "delivered  into  chains  of  dark- 
ness, to  be  reserved  unto  judgment." 

What  that  judgment  is,  we  have  now 
to  consider.    I  will  point  out, 

1.  The  judge  who  sentences  them. 

2.  The  loss  of  good. 

3.  The  suffering  of  woe. 

4.  The  accursed  society. 

5.  The  perpetual  punishment. 

1.  The  judge  who  sentences  them. 
Here  is  the  first  fearful  part  of  the 
woe.  There  is  but  one  Saviour  for  lost 
sinners,  even  now.  There  is  but  one 
Mediator  and  Advocate.  He  is  tender, 
he  is  full  of  compassion  ;  but  this  very 
Being  becomes  the  awful  judge.  "The 

I  wrath  of  Him  that  sitteth  on  the  throne 
is  the  wrath  of  the  Lamb."  If  it  w  ore 
a  cruel  tyrant  who  sentenced  them,  there 
would  be  less  ground  for  despair  and 
horror.  But  it  is  one  whose  love  is  as 
unquestionable  as  his  justice.  He  who 
left  his  Father's  glory,  who  emptied  him- 
self of  divine  fulness,  and  took  upon  him 
the  form  of  a  servant,  to  die,  that  sinners 
might  not  die  eternally,  he  must  love 
man.  He  who  wears  our  nature,  must 
know  our  frame,  and  therefore  must  be 
an  equitable  judge.  And  yet,  such  is  his 
truth,  his  purity,  and  his  holiness,  that 
from  his  own  mouth  proceeds  the  unut- 
terably dreadful  doom,  "  Depart,  ye  curs- 
ed, into  everlasting  fire,  prepared  for  the 
Devil  and  his  angels." 

-  O  when  I  think  how  the  sinner  will 
at  the  last  day  tremble  in  his  presence; 
and  look  now  at  the  way  in  which  he 
slights  and  despises  him,  I  am  struck 
with  amazement  at  his  present  uncon- 
cern. Talk  to  men  now  about  subjection 
to  Christ,  they  mock  at  you  as  enthu- 
siasts ;  but  O  the  day  will  come,  when 
the  remembrance  of  a  dishonoured  Christ 
will  cut  the  heart  with  bitterest  regret. 
"  0  my  madness,"  will  the  lost  soul  say, 
"  Christ  was  proclaimed  in  my  ears,  I 
was  invited  to  come  to  receive  freely 
from  him  salvation.  He  was  a  sufficient 
Redeemer,  but  now  the  only  possible  Re- 
deemer is  my  judge,  my  sentencer,  my 
condemner  for  ever." 


Mark  again  the  punishment  as  it  con- 
sists in  privation,  or, 

2.  The  loss  op  good. 

This  is  implied  in  that  fearful  word 
depart, — Depart  from  me. 

Our  Lord  frequently  thus  describes  the 
condition  of  the  lost.  Matt,  vii,  23. 
"  Then  will  I  profess  unto  them,  I  never 
knew  you  ;  depart  from  me,  ye  that  work 
iniquity."  So  we  are  told,  Psalm  v,  5. 
"  The  foolish  shall  not  stand  in  thy  sight; 
thou  hatest  all  workers  of  iniquity." 

Now  to  understand  this,  remember  that 
sinners  can  have  nothing,  and  hope  for 
nothing  from  a  holy  God,  but  through 
the  Lord  Jesus  Christ.  He  is  the  only 
channel  by  which  any  good,  either  for 
our  souls,  or  our  bodies,  for  time  or  for 
eternity,  can  come  to  us.  But  this  Me- 
diator has  been  rejected  and  despised  by 
those  on  whom  this  sentence  is  denounc- 
ed. They  would  not  have  Christ  for 
their  Saviour,  they  would  not  have  spir- 
itual blessings  through  him  ;  they  would 
not  acknowledge  that  their  worldly  good 
was  given  through  him.  Most  justly, 
then,  is  all  good  taken  away.  All  the 
good  of  this  world,  its  riches,  honours, 
and  pleasures ;  its  health  and  vigour,  its 
cheerfulness  and  mirth,  its  ease,  indepen- 
dence, security  and  comfort,  all,  all  are 
then  lost.  The  alleviations  also  of  th  is 
world's  evils,  are  there  removed.  There 
is  disease  from  head  to  foot,  but  no  med- 
icine, no  physician,  no  healing  balm  ; 
there  is  malice,  hatred,  revenge,  wrath, 
and  enmity  to  the  uttermost;  but  no  love 
and  forgiveness,  no  friend  to  protect  and 
comfort ;  there  is  shame  and  contempt 
without  measure,  but  no  respect,  and 
honour,  and  approbation. 

All  spiritual  and  hen  rod y  joys  are 
lost.  The  favour  and  love  of  Almighty 
God,  and  all  the  joys  of  the  light  of  his 
countenance,  and  the  beaming  eye  of  his 
tenderness,  which  ever  delight  the  souls 
of  the  blessed, — the  blissful  sight  of 
Christ,  and  the  abode  with  him,  who 
feeds  his  people,  ami  leads  them  to  the 
heavenly  springs,  and  by  the  fountains 
of  living  waters,  all,  all  is  lost  !  "  They 
shall  be  punished  with  everlasting  de- 
struction, from  the  presence  of  the  Lord, 
and  from  the  glory  of  his  power."  The 
society  of  the  glorious  company  of  the 


400 


THE  CHIEF  CONCERNS  OF  MAN 


Apostles,  the  goodly  fellowship  of  the 
prophets,  the  triumph  of  the  noble  army 
of  martyrs,  and  the  glory  of  the  holy 
Church  universal,  are  for  ever  lost !  O 
unconverted  sinners,  before  it  be  too  late, 
think  of  that  place  where  there  shall  be 
no  light,  no  joy  ;  think  what  it  will  be 
to  see  "  Abraham,  and  Isaac,  and  Jacob," 
and  all  the  prophets  "  in  the  kingdom  of 
God,  and  you  yourselves  thrust  out." 
Luke  xiii,  28.  O  to  be  shut  out  of  those 
joyful  and  happy  regions,  and  shut  up 
with  the  wicked  for  ever  !  "  For  without 
are  dogs,  and  sorcerers,  and  whoremon- 
gers, and  murderers,  and  idolaters,  and 
whosoever  loveth  and  maketh"  a  lie. 
Rev.  xxii,  15.  Here  is  of  itself  a  hell. 
By  their  present  miserable  want  of  it, 
they  know  too  late  the  value  of  the  bles- 
sedness. 

All  this  loss  too  is  ascribable  to  them- 
selves ;  it  is  their  own  fault.  "  They 
said  unto  God,  depart  from  us,  and  what 
can  the  Almighty  do  for  us  ?"  (Job  xxii, 
17,)  and  voluntarily  chose  that  loss  un- 
der which  they  smart.  Suppose  a  man 
comes  into  the  possession  of  a  large  es- 
tate, with  a  still  richer  reversion  in  re~ 
serve  ;  suppose  by  prodigality  and  waste- 
fulness, he  squanders  both  away ;  and 
suppose,  reduced  to  the  lowest  state  of 
watchfulness  and  want,  he  beholds  all 
the  estate  and  reversion  in  the  posses- 
sion of  one  whom  he  despised ;  surely 
he  must  painfully  and  remorsely  bewail 
his  folly : — thus  foolish  is  the  unconvert- 
ed sinner  now,  and  thus  will  he  bewail 
his  loss  of  heaven,  only  with  inconceiv- 
able aggravation  of  sorrow,  according  to 
the  unsearchable  greatness  of  his  loss. 

Those  who  once  said,  as  the  Gadarenes 
did  to  Christ,  "  Depart  from  us,"  will  not 
again  see  the  Saviour  till  they  hear  him 
say,  "  Depart  from  me,"  and  all  their  loss 
is  irreparable ;  to  them  "  the  mist  of 
darkness  is  reserved  forever." 

3.  The  suffering  of  woe. 

This  is  expressed  in  the  word  fire; 
the  most  acute  suffering  we  know  upon 
earth  being  that  occasioned  by  fire.  The 
original  expression  is  emphatically  the 
fire,  the  everlasting  fire;  as  if  all  other 
fires  were  but  figures  compared  with  this1 
last  great  fire  of  divine  wrath. 

Do  we  conclude,  then,  that  there  will 


be  real  and  material  fire  ?  there  may,  or 
there  may  not  be ;  we  presume  not  to  de- 
cide what  may  be  the  exact  nature  of 
that  punishment,  the  sharpness  of  which 
this  term  represents,  but  those  objections 
which  are  sometimes  brought  against 
material  fire,  are  not  really  conclusive. 
If  it  be  said,  the  rich  man  was  in  hell 
immediately  on  his  death,  and  fire  hurts 
not  disembodied  spirits,  more  is  said  than 
can  be  proved  ;  fire  not  only  hurts  the 
mind,  from  the  connection  which  God 
has  established  between  the  body  and 
the  soul ;  and  it  may  please  him  to  es- 
tablish a  constitution  by  which  the  dis- 
embodied spirit  may  also  suffer  there 
from  fire.  The  body  shall  also  be  raised, 
and  the  body  and  soul  of  the  wicked  are 
to  be  alike  the  subjects  of  future  tor- 
ment. 

Is  is  perfectly  clear,  however,  that  it 
must  denote  exquisite  suffering,  even  ex- 
tremity of  pain,  and  that  the  whole  man 
will  thus  suffer.  There  is  a  place  of  tor- 
ment for  the  body  ;  Judas  went  "  to  his 
own  place."  Acts  i,  25.  There  is  estate 
of  torment  for  the  soul.  And  0  how 
unutterable  that  torment,  when  whichev- 
er way  the  soul  look,  there  is  nothing 
but  tribulation  and  anguish !  If  it  look 
back  on  the  past,  it  sees  time  wasted 
away,  opportunity  for  ever  lost,  enjoy- 
ment irrecoverably  gone,  folly  irremed- 
iably and  eternally  ruinous.  If  it  look 
within  and  around,  fiery  flames,  unmiti- 
gated pain,  "  the  worm  that  never  dies." 
If  it  look  to  the  future,  O  that  fearful 
look,  judgment  to  come,  wrath  to  come, 
and  that  for  ever. 

The  wicked  fall  into  the  hands  of  the 
living  God,  and  he  is  said  "  to  show  his 
wrath  and  to  make  his  power  known  on 
the  vessels  fitted  for  destruction."  Rom. 
ix,  22.  O  terrible  words  !  Sinners,  un- 
converted sinners,  fear  above  all  fear,  to 
fall  into  the  hands  of  the  living  God ! 
Think  of  his  power,  it  is  Almighty. 
Think  of  his  wrath,  it  is  infinite. 

But  there  is  one  thing  farther  that 
should  peculiarly  alarm  nominal  Chris- 
tians. There  are  degrees  of  punishment 
in  hell,  and  there  is  special  aggravation 
of  suffering  to  the  specially  wicked  ;  and 
those  are  accounted  specially  wicked, 
who  had  Christian  advantages  and  neg- 


FOR  TIME  AND  ETERNITY.  401 


ected  them.  Thus  our  Lord  says,  "that 
servant  which  knew  his  Lord's  will,  and 
prepared  not  himself,  neither  did  accord- 
ng  to  his  will,  shall  be  beaten  with  ma- 
ly  stripes."  Thus  Chorazin,  Bethsaida, 
ind  Capernaum  enjoyed  the  light  of  the 
jrospel,  but  disregarded  it,  and  our  Lord 
says,  "  It  shall  be  more  tolerable  for  the 
and  of  Sodom  in  the  day  of  judgment." 
3  nominal  Christians,  flee,  we  beseech 
you,  from  the  wrath  to  come.  You  will 
wish  that  you  had  been  born  a  Hottentot 
3r  New  Zealander,  or  any  thing  rather 
than  to  have  had  all  the  aggravated  guilt 
bf  neglecting  the  full  privileges  of  u 
Christian  land. 

4.  The  accursed  society. 

i  It  is  prepared  for  the  Devil  and  his 
hngels. 

Here  is  another  tremendous  part  of 
the  sinner's  doom. — It  is  prepared.  For 
six  thousand  years  those  fires  have  been 
preparing  and  materials  have  been  gath- 
ering together.  God  has  had  the  dispo- 
sal of  every  brand.  How  Isaiah  says, 
jxxx,  33.  K  Tophet  is  ordained  of  old, 
krea,  for  the  King,"  (even  the  King  of 
pings,)  "  it  is  prepared.  He  hath  made 
it  deep  and  large,  the  pile  thereof  is  fire 
and  much  wood  ;  the  breath  of  the  Lord, 
like  a  stream  of  brimstone,  doth  kindle 
it." 

And  when  that  is  the  company — Dev- 
ils and  evil  spirits.  Ah  !  to  be  associated 
with  those  cruel,  malignant,  and  hateful 
beings,  who  first  tempted,  and  will  then 
laugh  and  mock  us,  taunt  us,  and  tor- 
ment us,  is  indeed  woe.  To  be  associa- 
ted, for  ever  too,  with  liars  and  murder- 
ers, thieves,  drunkards,  and  adulterers  ! 
Those  who  have  forgotten  God,  may 
have  been  disgusted  with  gross  sinners, 
and  yet  now  to  be  for  ever  joined  with 
the  most  vile  and  abandoned,  and  linked 
with  them  for  ever  in  the  one  prison  of 
hell,  this  is  an  aggravation  of  misery 
that  no  mind  can  adequately  conceive. 
The  wicked  may  be  pleasant  enough  to 
the  wicked  in  their  mirth,  but  will  they 
like  each  other  as  companions  for  ever  in 
torment  ? 

5.  The  perpetual  punishment. 

The  suffering  is  eternal  and  unreversi 
ble.  This  God  does  most  plainly  assert  : 
he  calls  it  in  our  text,  4{  everlasting  fire." 

51 


It  is  also  contrasted  with  the  reward  of 
the  righteous.  «  These  shall  go  away 
into  everlasting  punishment,  and  the 
righteous  into  life  eternal,"  v,  46. 

The  strongest  terms  are  lepeatedly 
used  on  this  point.  It  is  said  by  our 
Lord,  (Mark  ix,  43—48,)  "  If  thy  hand 
offend  thee,  cut  it  off,  and  cast  it  from 
thee ;  it  is  better  for  thee  to  enter  into 
life  maimed,  than  having  two  hands  to 
go  into  hell,  where  the  worm  dieth  not, 
and  the  fire  is  not  quenched,"  and  this 
is  in  substance  repeated  again  and  again, 
so  as  to  have  in  a  few  verses,  six  solemn 
assertions  of  the  eternal  duration  of  the 
future  punishment.  So  we  find  by  Jude 
7.  The  wicked  shall  suffer  "the  ven- 
geance of  eternal  fire."  In  Rev.  xiv,  10, 
11,  we  read  that  he  who  receives  the 
mark  of  the  beast,  shall  "  drink  of  the 
wine  of  the  wrath  of  God  which  is 
poured  out  without  measure  into  the  cup 
of  his  indignation,  and  he  shall  be  tor- 
mented with  fire  and  brimstone,  in  the 
presence  of  the  holy  angels,  and  in  the 
presence  of  the  Lamb,  and  the  smoke  of 
their  torment  ascendeth  up  for  ever  and 
ever. 

Thus  God  has  expressly  declared,  that  > 
the  punishment  of  the  wicked  shall  be 
everlasting.  How  then  is  that  punish- 
ment to  be  ended  ?  By  force.  What, 
overpower  omnipotence?  By  fraud. 
What,  outwit  infinite  wisdom?  By  ex- 
haustion. Can  any  thing  be  annihilated  ? 
What,  in  contradiction  to  the  divine  will ! 

But  is  it  not  unjust  to  visit  upon  a 
temporary  sin  an  eternal  woe?  All  !  do 
you  not  even  in  this  world  see  men  suf- 
fer lasting  evils  from  a  momentary  sin. 
If  it  be  necessary  for  God  to  threaten,  it 
is  right  for  God  to  execute,  and  the  ne- 
cessity of  the  threatening  is  proved  as 
rveii  the  tremendous  penalty  does  not 
deter  many  from  the  sin,  and  though 
multitudes  are  warned,  and  esrape  the 
eoming  wrath,  multitudes  still  go  on  in 
sin  notwithstanding  every  threatening. 

But  it  may  relieve  the  Christian's 
doubts  of  the  divine  veracity  on  this 
fearful  subject,  to  remember  that  <>ur  ob- 
ligations to  God  being  infinite,  life  and 
death  being  placed  before  us,  and  the 
wicked  voluntarily  choosing  death,  justly 
merit  the  awful  penalty.     They  remain 


402 


THE  CHIEF  CONCERNS  OF  MAN 


impenitent  in  hell  itself,  they  go  on  sin- 
ning there,  and  if  they  had  lived  here 
for  ever,  they  would  have  gone  on  sin- 
ning for  ever;  God  is  clear  when  he 
judges,  and  even  those  who  suffer  will  be 
constrained  to  justify  him  who  condemns 
them  to  eternal  woe. 

In  the  vast  extent  of  God's  creation, 
when  we  look  abroad  on  the  starry  fir- 
mament, and  see  worlds  upon  worlds, 
what  if  there  be  one  region  like  a  prison, 
where  the  just  Governor  of  the  whole 
universe,  confines  criminals,  as  a  moral 
lesson  to  the  universe,  a  guard  against 
rebellion,  and  a  preservative  to  obedience. 
Can  you  say  that  this  may  not  be  in  in- 
finite wisdom,  equity,  and  love. 

But,  mainly  and  chiefly,  hell  is  the 
mirror  which  displays  the  glories  of  his 
power,  and  truth,  and  justice,  and  holi- 
ness. "  Hath  he  said,  and  shall  he  not 
do  it  V  O  risk  not  eternal  ruin  on  the 
most  improbable  of  all  contingencies, 
the  chance  that  God  may  lie  and  deceive, 
or  rather  on  the  utter  impossibility  that 
he  should  do  so. 

Do  you  say  it  is  severe  ?  Ah  !  remem- 
ber the  assertion  flies  back.  Be  not  so 
severe  to  yourselves,  as  to  rush  upon  it 
for  vain  pleasures ;  wrong  not,  destroy 
not,  your  own  selves;  you  are  forewarn- 
ed, and  yet  you  hasten  to  the  ruin ;  it  is 
distinctly  laid  before  you,  and  yet  you 
prefer  it  to  self-denial,  faith,  hope,  and 
love. 

The  voice  of  the  whole  sermon  is, 
"  Flee  from  the  wrath  to  come."  Ling- 
er not  a  moment  on  the  plain.  Escape, 
"  escape  for  thy  life"  to  the  mountain, 
lest  thou  be  consumed  ;  escape  to  the 
city  of  refuge,  even  Christ  Jesus. 

In  applying  this,  I  would  add  two  or 
three  plain  directions. 

1.  Dread  Sin  as  the  worst  of  all  Evils. 
Losses  of  property  are  evils  ;  poverty 
and  contempt  are  evils ;  sicknesses  in 
our  persons  or  families  are  evils ;  na- 
tional calamities  are  evils;  wars  and  fam- 
ines, and  pestilences  are  evils  ;  but  sin  is 
the  worst  evil,  for  it  is  the  cause  of  all 
others  ;  bringing  down  upon  the  creature 
the  displeasure  and  wrath  of  him  from 
whose  appointment  all  suffering  origin- 
ally comes,  as  well  as  all  happiness,  and, 
if  having  its  full  issue,  landing  the  sin- 


ner in  endless  ruin.  O  sinner,  stop  in 
thy  mad  course ;  sin  will  be  thy  ruin 
here  and  for  ever,  if  persisted  in. 

2.  Repent  in  time.  There  is  a  way  of 
escape;  there  is  space  afforded  for  a 
change  of  mind.  "  Repent  and  be  con- 
verted that  your  sins  maybe  blotted  out," 
ere  it  be  too  late.  You  want  a  changed 
mind,  consisting  in  a  deep  sorrow  for 
sin,  a  hearty  acknowledgment  of  it  be- 
fore God,  a  lively  faith  in  his  free  pardon 
through  the  blood  of  Jesus,  and  then  an 
amended  life  in  righteousness  and  true 
holiness.  You  must  be  born  again,  and 
God  has  promised,  if  you  will  inquire  of 
him,  to  give  a  new  heart  and  a  new  spirit. 
O  can  you  be  content  to  receive  all  your 
good  in  this  life,  and  to  be  miserable  for 
ever  ?  but  "  except  you  repent,  you  must 
perish."  Turn  you  then,  "turn  you,  for 
why  will  you  die." 

Value  Christ  Jesus  supremely,  as  the 
only  refuge,  the  all- sufficient  Saviour  of 
the  lost.  Are  you  yet  impenitent  and 
unconverted'?  O  value  Christ,  as  able  to 
give  you  repentance,  and  exalted  for  this 
very  purpose.  He  came  into  the  world 
to  be  the  Deliverer  from  the  wrath  tqt 
come  ;  He  yet  lives  to  make  intercession 
for  the  transgressors.  Apply  to  Him. 
You  are  yet  in  the  land  of  prayer  and 
of  hope  :  you  are  yet  within  the  possi- 
bility of  salvation ;  it  may  be,  you  may 
yet  reach  the  good  land  afar  off,  and  gain 
everlasting  light,  and  life,  and  glory  ;  it 
shall  be,  if  you  do  in  earnest  go  to  Jesus 
with  all  your  sins,  and  trust  in  him. 

Are  you  trusting  in  Jesus,  and  con- 
verted to  God  !  blessed  is  your  state ! 
"  There  is  no  condemnation  to  them 
which  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh,  but  after  the  Spirit."  Rom. 
viii,  1.  Christians  can  say  of  him,  "He 
hath  delivered  us  from  from  the  wrath  to 
come."  1  Thess  i,  10.  They  can  stand 
on  the  rock  of  Divine  truth,  amidst  all 
the  raging  storm  of  wrath  rushing  on 
the  ungodly,  and  be  in  perfect  security, 
under  "  the  hiding  place  from  the  wind, 
and  the  covert  from  the  tempest.  Who 
shall  lay  any  thing  to  the  charge  of  God's 
elect  ?"  He  who  has  the  keys  of  death 
and  hell,  is  their  friend,  and  none  can 
hurt  or  annoy.  O  Christians,  may  grat- 
itude to  your  Redeemer,  and  tender  com 


FOR  TIME  AND  ETERNITY. 


403 


passion  for  perishing  sinners,  and  perse- 
vering endeavors  to  lead  them  to  your 
Protector  and  Deliverer,  bear  testimony 
that  you  are  the  redeemed  of  the  Lord, 
whom  he  hath  delivered  out.  of  the  hand 
of  the  enemy,  and  formed  for  himself  a 
people  to  show  forth  his  praise  ! 


SERMON  XIII. 

HEAVEN. 

'.  And  there  shall  be  no  more  curse  :  but  the  throne 
of  God  and  of  the  Lamb  shall  be  in  it ;  and 

'.    his  servants  shall  serve  him  :  and  they  shall 

■  see  his  face;  and  his  name  shall  be  in  their 
foreheads.    And  there  shall  be  no  night  there  ; 

i  and  they  need  no  candle,  neither  light  of  the 
sun  ;  for  the  Lord  givcth  them  light ;  and  they 
shall  reign  forever. — Rev.  xxii.  3,  4,  5. 

Candidates  for  immortal  bliss !  here 
is  the  prize  of  your  high  calling !  Here 
jis  the  glorious  recompense  held  out  for 
your  attainment.  To  assist  you  to  gain 
this,  is  the  noble  object  of  my  whole 
ministry.  O  that  you  and  I  may  togeth- 
er attain  this  holy  and  eternal  happiness. 

We  have  now  to  consider  this — the 
inheritance  of  the  saints,  the  state  of 
heavenly  happiness  and  glory.  May  the 
•Divine  Spirit  elevate  our  thoughts,  and 
aid  our  conceptions,  in  reference  to  this 
the  blessed  hope  of  our  calling. 

Do  you  ask,  Is  such  a  state  attainable 
by  fallen  sinful  creatures?  May  I  reach 
those  happy  regions  ?  I  will  also  ask 
you  one  question.  Do  you  so  really  de- 
sire it  as  to  follow  the  divine  direction 
for  its  attainment?  Are  you  prepared 
to  sacrifice  every  thing  that  would  inter- 
fere with  your  progress  towards,  and  prep- 
aration for  it  ?  If  indeed  this  lie  so,  then 
I  reply,  It  is  attainable  to  you.  Not  one 
shall  honestly,  heartily,  and  enduringly 
seek  this  glory  in  God's  appointed  meth- 
od, and  fail  of  success.  O  that  the  con 
sideration  of  the  subject  may  excite  in 
all  the  holy  ambition  of  being  lor  ever 
blessed  in  the  presence  of  Him  in  whose 
presence  is  fullness  of  joy  ! 

This  blessedness  comprises, 

1.  The  entire  removal  of  evil, 

2.  The  full  possession  of  good, 


3.  Delightful  occupation, 

4.  The  beatific  vision, 

5.  Perpetual  glory. 

1.  The  entire  removal  of  evil. 

Without  this  no  happiness  can  be  com- 
plete ;  whatever  good  there  may  be,  as 
long  as  any  admixture  of  evil  remains, 
there  is  a  root  of  bitterness,  which  would 
disturb  and  trouble  the  pure  streams  of 
enjoyment. 

This  part  of  our  future  happiness  we 
can  the  better  comprehend.  It  is  brought 
before  us  under  two  terms,  no  curse,  and 
no  night  there. 

1.  There  will  be  no  curse  there.  No 
remains  of  God's  displeasure  nor  anger 
— not  one  frown  on  his  brow.  There 
will  be  nothing  to  occasion  a  curse ;  not 
one  sin  remaining,  no  temptation  will  be 
presented  before  us,  nor  ever  ruffle  our 
peaceful  minds  ;  no  conflict  with  indwell- 
ing corruption ;  no  warfare  with  any 
spiritual  enemy.  Not  one  spiritual  ene- 
my will  be  there.  From  that  happy 
kingdom  of  light  and  love,  Satan  and  all 
his  emissaries  and  followers  are  for  ever 
excluded.  Nor  is  there  any  ensnaring 
world  to  seduce,  nor  deceitful  heart  to 
betray,  nor  an  evil  thought  engendered 
within  nor  suggested  from  without. > 
There  is  therefore  nothing  to  call  down 
the  curse. 

Nor  is  there  any  of  God's  anger  on 
account  of  our  past  sins.  Then  in  its 
fullest  sense  will  it  be  true,  "  Though 
thou  wast  angry  with  me,  thine  anger  is 
turned  away,  and  thou  COmforteet  me*" 
Isa.  atfl.  1.  As  there  is  no  condemnation 
on  God's  part,  so  there  are  no  accusa- 
tions of  conscience  on  the  sinner's  part. 
That  promise  will  be  fulfilled,  "  Thou 
wilt  cast  all  their  sins  into  the  depths  of 
the  sea."     Micah,  vii.  The  soul 

adorned  with  the  Redeemer's  beauties, 
and  enriched  with  the  lovely  giaces  of 
his  Spirit,  takes  up  the  inspiring  strain, 
••  I  will  greatly  rejoice  in  the  Lord,  my 
soul  shall  be  joyful  in  my  God  :  for  lie 
hath  clothed  me  with  the  garments  of 
salvation,  he  hath  covered  me  with  the 
robe  of  righteousness,  as  a  bridegroom 
decketh  himself  with  ornaments,  and  as 
a  bride  adometh  herself  with  her  jewels." 
Isa.  lxi.  10. 

All  those  temporal  sufferings,  which 


404 


THE  CHIEF  CONCERNS  OF  MAN 


follow  the  curse,  will  also  forever  have 
terminated.  "  There  is  no  pain"  there. 
Rev.  xxi.  4.  "  The  inhabitant  shall  not 
say,  I  am  sick."  Isa.  xxxiii.  24.  And  as 
no  disease  invades  the  human  frame,  so 
there  is  no  death  there.  Rev.  xxi,  4. 
"They  shall  hunger  no  more,  neither 
thirst  any  more,  neither  shall  the  sun 
light  on  them,  nor  any  heat."  Rev.  vii, 
16.  Thus  there  is  no  sickness,  and  the 
body  is  freed  from  all  those  weaknesses 
and  infirmities  which  weigh  it  down,  and 
depress  and  burden  it  here.  "  It  is  sown 
in  weakness  ;  it  is  raised  in  power  :  it  is 
sown  in  a  natural  body  ;  it  is  raised  in  a 
spiritual  body."  1  Cor.  xv. 

All  those  beings  who  are  under  the 
curse  will  be  for  ever  removed.  Now 
the  Christian  is  day  by  day  "  vexed  with 
the  filthy  conversation  of  the  wicked 
rivers  of  tears  run  down  his  eyes,  be 
cause  men  keep  not  God's  laws;"  he 
sees  the  God  whom  he  serves  dishonor- 
ed, his  laws  trampled  upon,  his  day  pro- 
faned, and  the  ungodly  triumphing  :  but 
no  sinner  shall  stand  "  in  the  congrega- 
tion of  the  righteous"  there  (Psalm  i,  5.) 
— all  are  of  one  heart  and  one  mind. 

In  hell,  all  curses  meet,  concentrate, 
and  there  are  confined  :  And  why  is  it 
otherwise  in  heaven  ?  how  can  sinners 
ever  gain  those  celestial  heights?  why 
do  they,  once  defiled  with  sin,  but  now 
free  from  all  sin,  dwell  in  those  holy 
places  where  enters  nothing  that  defileth? 
The  reason  is  this,  they  were  among  those 
"  looking  for  the  mercy  of  our  Lord  Je- 
sus Christ  unto  eternal  life ;"  he  kept 
them  from  falling,  and  preserved  them 
"  faultless  before  the  presence  of  his  glory 
with  exceeding  joy. 

Would  you  be  free  from  all  curse,  O 
look  to  him,  who  alone  has  redeemed 
you ;  who  alone  can  redeem  you  from 
the  curse. 

2.  There  will  be  no  night  there. 

No  absence  from  God  the  true  light, 
nor  any  of  the  evils  consequent  on  that. 
If  here  we  find  the  night  as  well  as  the 
day  a  blessing,  it  is  because  we  need  its 
quiet  and  repose — it  is  on  account  of  our 
infirmities.  If  perfectly  happy  and  un- 
wearied, night  would  only  be  an  inter- 
ruption depriving  us  of  a  portion  of  our 
bliss. 


Truly  the  light  is  sweet:  it  spreads 
beauty  and  glory  in  its  track  over  re- 
gions, which  without  it  are  all  gloom  and 
obscurity.  But  the  brightest  day  on  earth, 
with  all  its  lovely  scenes,  its  waving  corn, 
its  verdant  fields,  its  peaceful  rivers,  glit- 
tering in  the  sun,  and  all  the  richness  of 
the  expanded  prospect,  beaming  with 
light  and  beauty,  are  but  as  the  dark  night 
compared  with  the  surpassing  glory  of 
the  heavenly  day.  "The  night"  says 
the  Apostle,  speaking  of  this  life,  "the 
night,  is  far  spent,  the  day  is  at  hand." 

And  truly  there  will  be  no  occasion 
for  night  there.  Our  bodies  will  be  too 
powerful  and  active,  and  strong,  either  to 
admit  of  fatigue,  or  to  require  rest.  We 
shall  be  too  happy  to  desire  for  a  mo- 
ment, cessation  or  change.  Those  who 
have  "  washed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb,  are  be-  J 
fore  the  throne  of  God,  and  serve  him 
day  and  night  in  his  temple,"  they  rest 
not  from  their  blissful  employment. 

The  expression,  no  night,  seems  more 
immediately  to  convey  the  idea  of  the 
absence  of  all  evil  incident  to  a  state  of 
darkness,  whether  spiritual  or  temporal. 
There  will  be  no  sinful  ignorance,  no 
error  in  our  conceptions  of  things.  There 
will  be  no  guilt  desiring  darkness  to  veil  I 
its   criminal  conduct ;  no  concealment 
requisite  to  hide  any  thing  from  observa- , 
tion  ;  no  danger  of  deviating  from  the| 
right  path,  nor  reason  to  dread  the  ap- 
proach of  enemies  to  invade  our  tran- 
quillity. 

In  the  Divine  dispensations  on  earth, 
there  have  been  darker  and  brighter  days. 
The  Jewish  dispensation  compared  with 
the  Gospel  was  a  time  of  shade  and  dark- 
ness. The  middle  ages  were  dark  ages 
— but  in  all  dispensations  as  contrasted 
with  the  state  of  heavenly  glory,  "  now 
we  see  through  a  glass  darkly."  In  that 
glorious  rest  there  is  the  brightness  of 
one  everlasting  day — a  cloudless  and 
eternal  lustre,  with  full  capability  of 
body  and  mind  for  all  its  glory. 

And  in  hell  there  is  "  the  blackness  of 
darkness,"  and  all  is  night  for  ever ;  so 
in  heaven  there  is  the  noon  day  blaze, 
and  that  forever.  Every  thing  that  is 
dark  and  ignorant,  with  all  the  sorrows 
of  an  earthly  state,  is  gone ;  "  God  shall 


FOR  TIME  AND  ETERNITY. 


wipe  away  all  tears  from  their  eyes,  and 
there  shall  be  no  more  death,  neither  sor- 
row, nor  crying,  neither  shall  there  be 
any  more  pain,  for  the  former  things  are 
passed  away. 

Thus  is  every  evil  entirely  removed ; 
and  even  in  this  negative  view,  does  not 
heaven,  my  brethren,  present  something 
unspeakably  attractive  and  engaging  ? 
But  it  comprises — 

2.  The  full  possession  of  good. 

Two  expressions  point  out  this, — the 
throne  of  God,  and  of  the  Lamb  is  there 
and  the  Lord  God  giveth  them  light. 

I  would  consider  this  in  two  views : 
the  manifestation  of  God?s  glory,  and  the 
light  which  he  imparts. 

The  manifestation  of  God's  glory. 

In  the  first  verse  of  the  chapter  we  read 
of  "  a  pure  river  of  water  of  life,  proceed- 
ing out  of  the  throne  of  God  and  of  the 
the  Lamb :"  which  seems  to  be  more  es- 
pecially intended  to  point  out  the  quick- 
ening and  purifying  communications  of 
the  Holy  Ghost,  of  which  our  Saviour 
speaks,  under  the  same  figure  of  rivers 
of  living  waters.    John  vii,  37 — 39. 

In  the  presence  and  enjoyment  of  the 
triune  Jehovah,  Father,  Son,  and  Holy 
Ghost,  consists  the  complete  possession 
of  all  good.  Heavenly  happiness  is 
being  present  with  the  glorious  God,  and 
fully  enjoying  him  as  our  portion  and 
reward.  We  know  what  a  difference 
it  makes  to  have  with  us  a  beloved  earth- 
ly friend  ;  how  children  rejoice  in  the 
love  and  presence  of  a  tender  mother ; 
and  the  wife  in  the  society  of  a  beloved 
husband  ;  and  the  friend  in  the  inter- 
course of  an  endeared  earthly  friend ; 
and  those  greatly  indebted  to  a  benefac- 
tor in  his  continued  regard  and  kindness: 
and  how  quickly  time  llies  away  in  such 
converse.  But  O  what  will  it  be  when 
without  alloy  we  see  our  best  parent, 
our  true  husband,  our  greatest  benefac- 
tor, our  greatest  friend,  face  to  face,  and 
dwell  with  him  forever  ! 

The  Scriptures  represent  this  as  the 
distinguishing  privilege  of  heaven.  Our 
Lord  says,  "  I  will  come  again  and  re- 
ceive you  unto  myself,  that  where  I  am, 
there  ye  may  be  also  ;  (John  xiv,  3.)  and 
in  his  prayer  to  his  Father,  he  otters  up  this 
ardent  blowing  petition,  il  Father,  I  will 


that  they  also  whom  thou  hast  given  me 
be  with  me  where  I  am  ;  that  they  may 
behold  my  glory  which  thou  hast  given  : 
for  thou  lovedst  me  before  the  founda- 
tion of  the  world/'  John  xvii,  24.  And 
so  he  assured  the  penitent  thief  on  the 
cross,  "  To-day  shalt  thou  be  with  me  in 
Paradise."  Luke  xxiii,  43. 

The  same  hopes  are  continually  ex- 
pressed by  the  people  of  God.  11  Having 
a  desire,"  says  St.  Paul,  uto  depart  and  be 
with  Christ,  which  is  far  better f*  (Phil, 
i,  23.)  and  speaking  of  Christians  he 
says,  "  We  are  confident,  and  willing 
rather  to  be  absent  from  the  body  and 
present  with  the  Lord  5"  (2  Cor.  v,  8.) 
and  so  shall  we  ever  be  with  the  Lord ; 
wherefore  comfort  ye  one  another  with 
these  words."  1  Thess.  iv,  17,  18. 

Let  the  miser  rejoice  in  the  possession 
of  unsubstantial  wealth  ;  let  the  sensual- 
list  have  his  momentary  joys ;  let  the 
ambitious,  or  the  man  of  science,  or  of 
human  wisdom  pride  themselves  in  the 
attainment  of  their  several  objects ;  O 
what  is  their  happiness  compared  with 
that  of  him  who  has  for  his  portion,  the 
God  of  true  riches,  of  true  glory,  of  true 
pleasures,  and  can  bathe  in  that  ocean  of 
Divine  fulness  for  ever  and  ever  ! 

Now,  we  do  not  see  God  on  his  throne. 
Beautiful  as  our  world  may  be,  the  earth 
is  but  his  footstool ;  and  though  he  does 
reign,  still  it  is  not  apparent  to  the  eye 
of  sense.  Wicked  men  seem  to  prosper, 
the  enemies  of  God  see  to  have  the  upper 
hand.  When  our  Lord  was  on  earth, 
though  spiritual  eyes  beheld  his  glory, 
"  the  glory  as  of  the  only  Begotten  of 
the  Father,  full  of  grace  and  truth  f  he 
was  not  seated  on  the  throne,  but  was 
despised  and  rejected  of  men.  When 
God  was  worshipped  in  his  temple  at  Je- 
rusalem, there  was  but  the  typical  out- 
ward service,  the  figure  of  the  tiue  ;  and 
though  in  the  holy  of  holies  on  the  mer- 
cy seat,  there  were  symbols  of  the  Di 

vine  presence ;  still  was  he  not  seen  as 
he  is.  In  the  temple,  mentioned  111 
F/zekicl,  the  wate-s  flowed  from  und«  r 
the  thieshhold,  (Fzek.  xlvii,  1—18,)  «n- 
blematie  of  the  more  distant  comnOOiotl 
we  have  now  with  God  ;  DOl  In  In  ;\\m 
they  flow  directly  from  the  throne  fot 
there  God  is  visibly  seen  as  the  sovereign. 


406 


THE  CHIEF  CONCERNS  OF  MAN 


reigning  not  only  with  undisputed,  but 
with  universally  acknowledged  and  man- 
ifested, unspeakably  glorious,  delightful 
and  joyful  empire  over  that  happy  world. 
The  language  of  every  blessed  spirit 
there,  not  in  distant  hope,  but  in  actual 
and  full  possession,  is — "  In  thy  presence 
is  fulness  of  joy,  and  at  thy  right  hand 
there  are  pleasures  for  evermore." 

The  light  which  God  imparts. 

They  need  no  candle,  neither  light  of 
the  sun  ;  for  the  Lord  God  giveth  them 
light. 

We  notice  what  they  have  no  need  of, 
and  what  they  possess. 

What  they  need  not.  They  need  no 
candle  ;  that  is,  no  borrowed  or  artificial 
light,  invented  to  supply  the  absence  of 
a  better  and  greater.  All  human  means 
are  imperfect ;  all  sensible  things  to  sup- 
ply our  necessities,  as  they  are  but  reme- 
dies for  defects,  so  they  are  themselves 
defective.  The  clothes  that  protect  us 
from  the  cold,  wear  out  and  need  to  be 
renewed  ;  the  fire  that  warms,  consumes 
away  in  the  very  act  of  communicating 
warmth;  the  food  that  nourishes,  is  des- 
troyed in  affording  that  nourishment  ; 
the  candle  in  shedding  its  light,  gradually 
wastes  away  ;  and  all  these  helps  are 
but  imperfect  and  incomplete,  and  there- 
fore, when  that  which  is  perfect  comes, 
that  which  is  in  part  shall  be  done  away. 

They  need  no  sun — that  is,  no  indi- 
rect light  through  the  creatures  of  God. 
We  know  God  now  by  his  works.  We 
see  him  through  sensible  images  ;  "  the 
heavens  declare  the  glory  of  God,  and 
the  firmament  showeth  his  handy  work  5 
day  unto  day  uttereth  speech,  night  unto 
night  showeth  knowledge. 

Toll  them  I  am,  Jehovah  said 
To  Moses,  while  earth  shook  with  dread ; 

And  smitten  to  the  heart, 
At  once  above,  beneath,  around, 
All  nature  without  voice,  or  sound, 

Replied  :  O  Lord  !  Thou  art. 

This  is  the  still  greater  light  of  Reve- 
lation ;  the  light  of  grace,  which  tells  us 
much  of  God,  that  we  could  never  dis- 
cern in  the  book  of  creation. 

A  glory  gilds  the  sacred  page, 
Majestic  as  the  sun  ; 


It  gives  a  light  to  every  age — 
It  gives,  but  borrows  none. 

But  the  light  of  glory  transcends  all 
these.  Let  us  consider,  then,  What  they 
possess.  The  Lord  God  giveth  them 
light.  He  enlightens  them  directly  from 
himself:  no  borrowed  light  from  his 
works,  no  teaching  of  the  creature,  but 
direct  and  immediate  from  the  Creator 
himself — "  in  thy  light  shall  we  see 
light." 

Many  and  inestimable  are  the  bles- 
sings which  are  comprehended  in  this 
gift.  It  seems  more  especially  to  denote 
knowledge,  holiness,  and  happiness. 

There  will  be  perfect  knowledge  there. 
This  is  according  to  that  statement,  "  now 
I  know  in  part,  but  then  shall  I  know 
even  as  also  I  am  known."  Now  our 
greatest  blessings  are  apprehended  only 
by  faith,  but  then  they  will  be  actually 
ours  by  sight  and  enjoyment.  Now, 
what  time  it  takes  to  learn  to  read  !  what 
patience  and  application  to  acquire  knowl- 
edge !  what  loss  of  health  to  become  ex- 
tensively learned  !  But  there,  at  a  glance, 
we  shall  take  in  more  knowledge  than 
years  of  study  and  experience  can  give 
the  most  laborious  student  here.  We 
shall  see  them  intuitively  and  at  once. 
All  that  which  is  dark  and  obscure  as  the 
thick  night  will  have  the  broad  light  of 
day  shed  over  it.  We  shall  see  the  beau- 
ty of  God's  ways,  the  infinite  wisdom, 
and  the  boundless  love  displayed  in  our 
heaviest  sorrows  and  severest  trials. 
"  What  I  do  thou  knowest  not  now,  but 
thou  shalt  know  hereafter."  O  the  glo- 
ries of  that  history  of  histories,  the  de- 
veloping and  unfolding  of  the  providen- 
tial dispensations  of  God  towards  his  peo- 
ple !  We  shall  hold  personal  converse 
with  the  glorified  objects  of  thein  ;  with 
Enoch,  and  Noah,  and  Moses,  and  all  the 
saints  of  God  ;  and  what  a  knowledge 
will  this  give,  of  the  wonders  of  Divine 
wisdom,  truth,  grace,  and  love.  And 
each  saint  in  glory  will  be  as  a  mirror  re- 
flecting another  and  another  view  of  the 
graces,  beauties  and  glories  of  Immanuel. 

Perfect  holiness  is  another  part  of  the 
light  there  fully  given.    "  God  is  light, 
land  in  him  is  no  darkness  at  all,"  and  in 
those  happy  regions  it  is  in  the  highest 


FOR  TIME  AND  ETERNITY. 


407 


sense  true,  "  we  walk  in  the  light  as  he  is 
in  the  light."  There  will  not  be  one  sin 
left  to  defile  us.  O  the  blessedness  of  en- 
tire freedom  from  every  sin  !  When  that 
galling;  yoke  of  bondage  is  not  only  eased 
but  withdrawn,  and  the  last  Egyptian,  as 
it  were,  is  seen  dead  on  the  sea  shore, 
with  what  exultation  shall  we  sing,  "  The 
Lord  is  my  strength  and  song  ;  he  is  be- 
come my  salvation  !"  Never  can  the 
Christian  have  fulness  of  joy  while  one 
sin  remains ;  but  when  that  perfect  holi- 
ness which  becomes  God's  house  forever, 
is  his,  and  in  that  house,  when  Christ 
shall  appear  and  we  shall  be  like  him, 
then  shall  the  enlarged  mind  of  the  be- 
liever be  completely  filled,  "  Then  shall 
I  be  satisfied  when  I  awake  up  after  thy 
likeness." 

Perfect  happiness  is  also  included  in 
this  expression,  "  Light  is  sown  for  the 
righteous  and  gladness  for  the  upright  in 
heart."  Here,  even  in  the  very  seed  time, 
there  is  a  present  reward,  in  keeping 
God's  commandments,  but  when  we  come 
to  reap  the  harvest  of  joy,  O  what  joy 
must  be  that  which  is  called  by  God  him- 
self fulness  of  joy  !  Our  best  joys  here 
are  transitory  and  limited  ;  but  there  will 
be  unlimited,  boundless,  and  eternal  joy. 
See  the  glorious  throng — observe  the 
palms  in  their  hands,  and  the  crowns  on 
their  heads,  behold  them  arrayed  in  the 
white  garments  before  the  throne.  Who 
are  these  ?  They  are  the  redeemed  of  the 
Lord — "  they  come  with  singing  to  Zion, 
and  everlasting  joy  shall  be  upon  their 
heads  ;  they  shall  obtain,  they  shall  forev- 
er possess,  gladness  and  joy — and  sorrow 
and  mourning  shall  flee  away." 

But  they  take  up  their  golden  harps, 
they  begin  one  of  the  heavenly  songs, 
the  number  of  those  who  join  is  ten 
thousand  times  ten  thousand,  and 
thousands  of  thousands,  and  the  grand 
United  chorus  of  all  is  "  Blessing  and 
honor,  and  glory,  and  power  be  unto  Him 
that  sitteth  upon  the  throne,  and  unto  the 
Lamb,  for  ever  and  ever." 

And  as  all  their  happiness  flows  di- 
rectly from  God,  so  it  is  unceasing  and 
secure.  The  Lord  givcth  ;  then1  is  an 
incessant  flow  of  knowledge,  and  holi- 
ness, and  happiness. 

O  how  triumphant  and  enrapturing,  the 


song  of  praise  raised  by  the  heavenly 
host  in  the  full  enjoyment  of  all  this  bles- 
sedness !  "With  what  life  and  alacrity 
will  the  saints  in  their  blessed  commu- 
nion exalt  the  object  of  their  love  and 
praise!  The  Seraphim  about  the  throne 
cry  out  to  one  another,  to  express  their 
zeal  and  joy  in  celebrating  his  eternal 
purity  and  power,  and  the  glory  of  his 
goodness.  O  the  unspeakable  pleasure  of 
this  concert,  when  every  soul  is  harmo- 
nious, and  contributes  his  full  part  to  the 
music  of  heaven  !  Could  we  hear  but 
some  echo  of  those  songs,  wherewith 
the  heaven  of  heavens  resounds,  some 
remains  of  those  voices  wherewith  the 
saints  above  triumph  in  the  praises  and 
in  the  solemn  adoration  of  the  King 
of  Spirits,  how  would  it  inflame  our  de- 
sires to  be  joined  with  them.  '  Blessed 
are  those  that  are  in  thy  house,  they  al- 
ways praise  thee.' ' 

0  that  I  could  in  any  way  stir  up  all 
earnestly  and  zealously  to  seek  heaven. 
Honestly  and  earnestly  turn  your  back 
on  this  world  and  all  its  sins,  and  set 
your  faces  to  Zion^  and  you  shall  reach 
those  heavenly  heights,  and  arrive  at  that 
blessed  city  whose  "  walls  are  salvation,, 
and  all  her  gates  praise."  Count  all  hut 
loss  for  this,  and  stretch  every  nerve,  if 
by  any  means  you  may  be  counted  wor- 
thy to  attain  this  glory. 


SERMON  XIV. 

HEAVEN. 

And  there  shall  he  no  niorr  curse  :  hut  tin- 
throne  of  God  ami  of  (he  L.unh  shall  he  in  it  : 
and  his  servants  shall  MI"Vt  him  :  And  they 
shall  see  his  face  ;  and  his  name  shall  he  in 
their  foreheads.  And  there  shall  he  m>  nipht 
there;  and  they  need  n<>  candle,  neither  lip-hl 
of  the  sun  ;  for  the  Lord  God  giveih  ti»<m 

liirht  ;  and  they  shall  rei^n  foiever  and  e\cr. 

AYr.  xi a.  3,  I.  5. 

CoL'i.n  heavenly  happiness  be  seen  in 
all  its  blessedness,  there  would  he  no  room 
for  the  full  exercise  of  faith  and  eoinpai 
atively  little  display  of  the  excellence  Of 
divine  grace  in  the  hope,  and  patience, 

and  holinese  of  OodV  people.  To  vxm 
cisc  faith,  it  is  only  revealed  in  prospeci  ; 


408 


THE  CHIEF  CONCERNS  OF  MAN 


to  excite  hope,  it  is  but  partially  devel- 
oped, and  it  "  doth  not  yet  appear  what 
we  shall  be." 

We  proposed  to  consider,  1.  The  en- 
tire removal  of  evil,  2.  The  full  posses- 
sion of  good,  3,  The  delightful  occupa-j 
tion,  4.  The  beatific  vision,  5.  The  per- 
petual glory  enjoyed.  The  two  former 
of  these  we  have  already  explained.  We 
proceed  to  consider, 

3.  The  delightful  occupation. 

His  servants  shall  serve  him. 

Notice  the  glorious  Being  who  is  serv- 
ed. 

The  King  of  Kings:  the  ever-living 
God.  It  is  not  clear  whether  the  sacred 
writer  designed  to  refer  to  the  Father  or 
the  Son  ;  nor  is  it  at  all  material.  There 
is  a  perfect  unity.  "  He  that  honoureth 
the  Son,  honoureth  the  Father  also." 
The  Being  served  is  he  to  whom  all  ser- 
vice alone  is  due.  Created  by  his  power, 
redeemed  by  his  blood,  sanctified  by  his 
spirit,  shall  they  not  for  ever  consecrate 
every  power  to  him  whose  they  are,  and 
to  whom  all  they  can  render  is  infinitely 
due!  According  to  the  rank  of  the  mas- 
ter, is  the  elevation  of  the  servant ;  to  be 
in  the  immediate  service  of  the  King  is 
thought  a  high  office ;  wrhat  is  it  imme- 
diately to  serve  the  Lord  God  omnipo- 
tent ! 

Notice  next  his  servants. 

What  were  they  ?  once  vile  miserable 
sinners,  alienated  from  God  and  his  ene- 
mies by  wicked  works ;  but  they  heard 
of  "  the  fountain  opened  for  sin  and  un- 
cleanness,  and  they  washed  their  robes 
and  made  them  white  in  the  blood  of  the 
Lamb."  They  thus,  quickened  by  his 
Spirit,  served  him  in  faith,  hope,  and 
love,  and  learned  on  earth  the  employ- 
ment of  heaven,  to  do  the  will  of  God. 
These  servants  are  redeemed  sinners  and 
glorified  saints.  While  servants,  they  are 
children  also;  they  dwell  with  their  mas- 
ter as  children  with  a  parent,  and  they 
ever  behold  his  face  beaming  with  love 
and  joy  unspeakable.  Once  they  aimed 
to  serve  him,  but  it  was  more  aim  than 
attainment.  Once  they  prayed,  "  thy  will 
be  done  on  earth  as  it  is  in  heaven^  and 
now  that  prayer  is  fully  accomplished, 
and   they   themselves  enjoy  the  very 


measure  of  their  desires,  and  in  heaven 
itself  "  delight  to  do  the  will  of  God." 

Observe  farther,  the  nature  of  their 
service. 

But  what  mind  can  conceive  the  holy 
admiration  with  which  they  behold  the 
glories  of  God,  the  joyful  gratitude  with 
which  they  celebrate  his  praises  ;  the  de- 
lightful exertions  with  which  they  fly  to 
do  his  will ! 

But  did  they  not  serve  God  below? 
What  is  the  difference  between  their 
serving  him  here,  and  their  serving  him 
there?  As  to  our  service  here,  we  are 
soon  weary  in  it.  Our  spirits  flag,  we 
require  rest ;  but  there  the  mind  is  ever 
lively  and  awake,  the  body  is  ever  active 
and  alive,  the  service  is  unwearied.  As 
to  our  service  here,  it  is  full  of  imperfec- 
tion, our  faith  is  weak,  our  hope  is  dull, 
our  love  is  cold,  our  praises  are  feeble, 
all  is  disproportioned  and  imperfect ;  but 
in  that  blessed  world,  faith  becomes  sight, 
hope  is  there  enjoyment,  love  burns  with 
intense  ardour,  and  praises  from  the  heart 
ever  ascend  ;  all  is  proportioned  and  per- 
fect. In  this  world  our  service  soon 
ceases,  nearly  one  third  of  our  time  is  lost 
in  sleep,  and  of  how  much  of  the  rest 
do  worldliness  and  sin  continually  rob 
God!  If  we  enjoy  communion  with  him 
in  prayer  or  praise,  the  service  is  soon 
past  and  gone ;  but  there,  our  service  is 
perpetual,  the  happy  employment  of  doing 
God's  will  shall  occupy  us  for  ever. 

Once  more,  observe  the  communion 
there  enjoyed  with  our  fellow  servants. 
The  glorified  saints  rejoice  in  each 
other's  holiness  and  happiness,  and 
thus  the  general  happiness  of  the  whole 
is  infinitely  extended  and  enlarged. 
There  are  many  hindrances  to  full  com- 
munion here.  Real  Christians  know 
but  few  real  Christians ;  and  through  the 
many  interruptions  of  this  world,  they 
have  seldom  much  opportunity  of  fully 
knowing  each  other.  Our  own  corrup- 
tions, and  the  infirmities  of  all  God's  ser- 
vants here,  hinder  full  and  entire  union 
of  heart ;  but  there  will  be  no  allays  of 
this  kind  there.  No  envy  or  jealousy  at 
each  other's  gifts  and  graces,  happiness 
and  glory.  Just  as  the  eye  envies  not 
the  ear,  and  the  hand  envies  not  the  foot ; 


FOR  TIME  AND  ETERNITY". 


409 


but  all  the  members  of  the  body  are  ex-j  is  above  !    With  allusion  to  the  brightest 


alted  in  the  happiness  of  each,  so  will  it 
be  there.  The  happiness  of  another  will 
be  mine  in  his  possessing  it ;  as  the  wife 
is  exalted  in  the  husband,  and  the  child 
in  the  parent,  so  shall  there  be  joy  in  the 
presence  of  the  glorified  servants  of  God. 
in  every  joy  that  every  servant  possesses. 


things  here  below,  it  is  said  to  have  a 
wall  of  jasper,  buildings  of  gold,  a  foun- 
dation of  precious  stones,  and  gates  of 
pearls  ;  being  cleai  as  crystal,  shining 
like  unto  glass,  and  transparent  in  bright- 
ness:" and  if  the  gates  be  of  pearl,  and 
the  streets  be  of  gold,  what  are  the  inner 
You  shall  be  in  that  glorious  company.!  rooms  % 

where  there  is  the  full  conviction  that'     But  the  chief  glory  is  this, — there  God 

manifests  his  immediate  presence.  To 
see  God  perfectly  is  often  described  as 
the  special  happiness  of  his  people  here- 
after. ':  Without  holiness  no  man  shall 
see  the  Lord — blessed  are  the  pure  in 
heart,  for  they  shall  see  God. — Now  we 
see  through  a  glass  darkly,  but  then  face 
namelio  face — we  shall  see  him  as  he  is." 
This  sight  of  God  includes  an  intimate 


you  love  every  individual  there,  and  eve- 
ry individual  loves  you,  and  this  purely, 
fervently,  perfectly,  and  for  ever. 

But  let  us  go  still  farther,  and  contem- 
plate, 

4.  The  blessed  sight  of  God, 
Or,  as  it  is  called,  the  beatific  vision. 
They  shall  see  his  face,  and  hi 
shall  be  in  their  foreheads. 

We  have  here  the  nature  of  this  visionJ  knowledge  of  which  we  can  now  have 

I 

and  its  efficacy.  but  little  conception  and  a  satisfying  coii- 

1.  The  nature  of  this  vision — they\ viction  of  his  love  to  us. 

shall  see  his  face.  It  was  the  privilege  of  many  saints  on 

Have  distinct,  clear,  and  full  views  of  earth  to  have  such  communion  with  God, 

God,  as  we  have  when  we  see  another!  that  they  have  been  said  to  see  him  face 

face  to  face.    When  Adam  was  innocent  to  face.    Thus  Jacob,  when  he  wrestled 


he  lived  in  the  immediate  presence  of 
God,  in  the  earthly  paradise,  the  garden 
of  Eden.  He  was,  on  his  fall,  expelled 
from  that  happy  garden,  and  lost  the 
sight  of  God.  The  Gospel  is  a  process 
for  man's  recovering  more  than  Adam 
lost.  In  order  to  this  recovery,  God  gives 
his  people  the  grace  of  faith,  "  the  sub- 
stance of  things  hoped  for,  and  the  evi- 
dence of  things  not  seen."  We  walk  by 
faith,  and  in  the  exercise  of  faith  have 
communion  with  God,  but  it  is  with  ma- 
ny interruptions,  and  with  much  obscu- 
rity. 

God  is  indeed  every  where  throughout 
his  infinite  universe,  higher  than  the 
heavens,  deeper  than  hell,  wider  than  the 
East  from  the  West,  or  the  North  from 
the  South,  incomprehensibly  perfect,  in- 
divisibly  immense  and  eternal. 

But  in  what  the  Scriptures  call  the 
third  heavens,  he  peculiarly  manifests 
himself  to  his  happy  creatures.  There 
are  the  first  heavens,  the  regions  of  the 
air;  the  second  heavens,  which  is  the 
starry  firmament  j  and  the  third  heavens, 
the  special  residence  of  God.  0  how 
glorious  that  heavenly  Jerusalem  whicll 


with  the  angel,  Gen.  xxxii.  30.  Thus 
Moses,  when  the  Lord  spake  to  him  face 
to  face,  (Ex.  xxxiii.  11,)  and  he  tells  the 
Israelites,  "  the  Lord  talked  with  you  face 
to  face,"  Deut.  v.  4.  All  these  however, 
were  very  limited  views  of  God.  When 
Moses  would  behold  his  glory,  he  was 
told,  li  Thou  canst  not  see  my  face,  for 
there  shall  no  man  see  me,  and  live  ;" 
and  it  was  only  in  a  cleft  of  a  rock,  that 
he  was  allowed,  and  that  for  a  moment, 
to  see  some  distant  rays  of  his  glory. 

But  now,  in  heaven,  they  behold  that 
glory  shining  in  its  strength  :  not  visi- 
bly with  the  eye,  nor  sensibly  with  the 
ear — for  God  is  a  Spirit;  but  by  imme- 
diate manifestation  of  it,  they  behold 
him  as  ,;  the  Lord,  the  Lord  God,  merciful 
and  gracious,  long-suffering,  and  abun- 
dant in  goodness  and  truth,  keeping  mer- 
cy for  thousands,  forgiving  iniquity  and 
transnicsMun,  and  sin  ;  and  that  will  by 
no  means  clear  the  guilty." 

This  glorious  object  of  vision  will  en- 
gage ever>  eye,  eclipse  every  other  light, 
and  fill  the  whole  circuit  of  the  heavenly 
regions  with  its  own  brightness.  Ador 
ed  and  magnified  in  his  true  glory  as  the 


410 


THE  CHIEF  CONCERNS  OF  MAN 


One  Lord,  and  loved  with  inexpressible 
love,  he  will  be  the  joy  and  the  portion 
of  the  heavenly  inhabitants  for  ever. 

The  transforming  effect  of  this  sight 
must  also  be  observed. 

And  His  name  is  on  their  foreheads. 

That  is,  they  become  manifestly  and 
obviously  like  the  glorious  God.  The 
sight  of  God's  glory,  as  discovered  in  the 
Gospel,  is  assimilating  and  transforming. 
"  We  all,  with  open  face,  beholding  as  in 
a  glass  the  glory  of  the  Lord,  are  chang- 
ed into  the  same  image,  from  glory  to 
glory,  even  as  by  the  Spirit  of  the  Lord." 
2  Cor.  iii,  18.  When  Moses  had  been 
with  God  in  the  Mount,  his  face  shone, 
so  that  the  Israelites  could  not  behold 
him  without  a  veil.  But  in  heaven  we 
may  well  suppose  this  effect  is  more  im- 
mediate and  complete.  Then  will  "  the 
beauty  of  the  Lord  our  God  be  upon  us." 

The  name  or  character  of  God  is  even 
now  visibly  stamped  on  Christians.  They 
"  put  on  the  new  man,  which,  after  God, 
is  created  in  righteousness  and  true  ho- 
liness ;"  but,  through  manifold  infirmi- 
ties, it  is  often  very  difficult  to  discern, 
either  in  ourselves  or  in  others,  this  name 
or  divine  impress. 

But  in  heaven  the  name  of  God  will 
be  distinct  and  legible.  His  servants 
will  be  pure  "  as  he  is  pure,  holy  as  he 
is  holy,  and  merciful  as  he  is  merciful." 
O  what  a  blessed  state  of  soul,  when 
there  is  entire  goodness  and  perfect  love 
— not  one  jarring  note  of  discord,  not 
one  imagination  of  evil  ! 

Nay  the  glorified  body  even  will  attain 
some  resemblance  of  the  glorious  God ; 
for  it  will  be  immortal,  incorruptible, 
powerful,  and  spiritual.  "  When  Christ, 
who  is  our  life,  shall  appeal,  then  shall 
we  also  appear  with  him  in  glory.  The 
righteous  shall  shine  forth  as  the  sun  in 
the  kingdom  of  the  Father."  And  who 
can  realize  all  the  glory  of  that  scene, 
when  every  body  of  every  saint  reflects 
the  glory  of  its  Divine  Creator ! 

5.  The  perpetual  glory  enjoyed. 
They  shall  reign  for  ever  and  ever. 
Here  notice,  their  glory,  and  its  per- 
petuity. 

Their  glory —  They  shall  reign. 
The  glory  of  heaven  is  often  described 


as  a  kingdom,  and  Christians  as  kings 
reigning  in  that  kingdom.  Our  Saviour 
says  to  his  people,  "  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the 
world  j"  and  they  for  ever  sing,  "  Unto 
him  that  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God  and  his 
Father,  to  him  be  glory  and  dominion." 

Even  in  this  life,  Christians  are  called 
a  Royal  Priesthood,  as  the  sure  expect- 
ants of  a  crown  of  life,  (Rev.  ii,  10,)  a 
crown  of  righteousness,  (2  Tim.  iv,  8,) 
and  a  crown  of  glory,  (1  Pet.  v,  4.) 
But  here  they  are  only  heirs,  training  up 
for  their  future  glorious  elevation. 

But  why  are  they  called  kings?  Be- 
cause a  kingdom  is  the  highest,  pinnacle 
of  human  elevation,  and  therefore  best 
serves  to  illustrate  those  incomparable 
heights  of  bliss  and  glory  to  which  we 
shall  be  raised  hereafter. 

I  say  incomparable,  because  our  heaven- 
ly bliss  is  infinitely  beyond  that  of  the  most 
favoured  earthly  monarch.  In  all  earthly 
kings,  their  royalty  soon  terminates ; 
at  the  latest,  In  death,  and  sometimes  be- 
fore :  but,  at  best,  their  glory  is  unsolid 
and  brittle.  They  often  do  not  begin  to 
reign  till  half  a  life  is  gone  by.  And  then 
much  of  their  time,  though  kings,  must 
be  spent  as  other  men's  lives  are ;  they 
are  subject  to  the  same  infirmities  as 
other  men ;  nor  is  even  their  dominion 
free  from  a  bondage :  to  maintain  do- 
minion requires  no  little  sacrifice  and 
slavery. 

Now  take  the  contrary  of  all  these 
defects :  a  royalty  never  lost,  enduring 
through  eternity,  without  the  smallest 
restraint  or  sacrifice,  and  something  may 
be  conceived  of  the  glory  of  God's  elect 
in  his  own  kingdom. 

And  farther,  it  has  this  peculiarity ;  it 
is  a  kingdom  possessed  by  an  infinity  of 
kings  of  such  a  character,  that  the  glory 
and  happiness  of  each  adds  to  the  glory 
and  happiness  of  all.  The  stars  in  the 
heavens  are  single  points  of  light.  But 
in  the  heaven  of  heavens,  such  is  the 
union  of  these  stars,  that  all  is  light — 
one  great  constellation  of  glory  ;  "  the 
brightness  of  the  firmament  for  ever  and 
ever." 


FOR  TIME  AND  ETERNITY. 


411 


Which  leads  me  to  consider, 
Its  perpetuity — it  is  for  ever  and  ever. 
It  is  not  a  leasehold  estate  for  the  most 
lengthened  term  imaginable.  Kingdoms 
on  earth  have  their  periods,  their  rise 
and  prosperity,  their  decline  and  fall. 
But  this  kingdom  is  ever  rising  and  pros- 
pering, and  will  never  fall  or  decline. 
Were  eternity  wanting,  it  would  give  a 
cast  of  darkness  and  gloom  over  the 
fairest  scene  of  heaven's  meridian  glory. 

Abraham  told  the  rich  man,  "  they  that 
would  pass  from  us  to  you  cannot :  not 
that  they  for  a  moment  could  admit  the 
thought  of  leaving;  but  supposing  an 
impossible  case — if  they  would,  they 
cannot. 

The  Scriptures  always  describe  it  un- 
der the  character  of  perpetuity.  It  is 
everlasting  life,  eternal  glory,  eternal 
salvation,  an  eternal  inheritance,  incor- 
ruptible, undefiled,  and  that  fadeth  not 
away  ;  the  everlasting  kingdom  of  our 
Lord  Christ,  everlasting  habitations,  a 
continuing  city,  a  house  eternal  in  the 
heavens,  and  pleasures  at  God's  right 
hand  for  evermore.  In  a  similar  view, 
St.  John  describes  the  blessed  as  "a  pil- 
lar in  the  temple  of  my  God,  and  he 
shall  go  no  more  out."  Rev.  iii,  12. 
Their  blessedness  is  therefore  secure  for 
eternity. 

And  in  this  eternity,  as  we  cannot 
cease  to  admire,  and  love,  and  delight  in 
that  infinite  object  of  glory,  so  we  cannot 
cease  to  be  happy.  The  eternal  God, 
that  boundless  and  unfathomable  ocean 
of  love  and  all  perfection,  the  saints  shall 
for  ever  praise;  praise  Him  for  what  he 
is  in  Himself,  and  praise  him  for  what 
he  has  done  and  is  doing  for  them  and 
for  all  others  :  and  as  the  rays  of  Divine 
love  and  glory  shine  upon  them,  they  are 
reflected  back  again  in  ceaseless,  joyful 
hallelujahs. 

How  interrupted  is  all  human  happi- 
ness below  !  If  we  enjoy  communion 
with  God,  how  soon  we  lose  the  sense  of 
his  presence  !  If  the  light  of  his  coun- 
tenance shine  upon  us,  it  is  but  lor  ;i 
moment.  How  different  will  it  be  there! 
O  the  glories  of  those  woids,  for  ever 
with  the  Lard  I  Well  may  we  comfort 
each  other  with  those  words.  Then 
again  here,  often  the  Christian  is  cast 


down  with  the  fear  of  perishing  at  the 
last :  "  What  if  I  should  fall  short  at  last 
of  heaven  !"  is  a  thought  that  cannot  but 
agitate  his  mind.  But  in  heaven  there 
is  no  ground  for  such  an  anxiety,  no 
possibility  of  such  a  loss :  he  is  there, 
he  is  confirmed  there  forever.  After  mil- 
lions on  millions  of  ages,  the  happiness 
will  be  as  far  from  diminishing,  and  as 
far  from  ending  as  when  it  commenced. 

But  language  utterly  fails  ;  imagina- 
tion fails  ;  "  Eye  hath  not  seen,  nor  ear 
heard,  neither  hath  it  entered  into  the 
heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him."  1  Cor. 

ii.  The  eye  of  man  has  seen  many  splen- 
did sights,  goodly  prospects,  rich  and  ex- 
tended views,  magnificent  palaces  adorn- 
ed with  all  that  art  can  contrive,  and 
splendid  cities  full  of  splendid  edifices : 
the  ear  has  heard  awakening  and  soul- 
thrilling  eloquence,  ravishing  music, 
touching  and  exquisite  melodies,  and  ten- 
der and  melting  expressions  of  -sympa- 
thy and  kindness:  the  heart  has  con- 
ceived worlds  upon  worlds  ;  it  can  mul- 
tiply, it  can  enlarge,  it  can  beautify  to 
the  utmost  stretch  of  fancy's  limits  : — 
and  yet  the  glory  of  heaven  is  beyond  ail 
that  ever  human  eye  saw,  or  human  ear 
heard,  or  human  heart  ever  can  now 
conceive. 

So  the  Scriptures  invariably  speak  of 
it.  The  Saviour  dwelt  in  that  glory  ; 
but  he  describes  it  not.  He  calls  heaven 
simply  my  Fathers  house.  John  xiv. 
The  apostle  Paul  was  carried  up  to  it, 
and  what  says  he  of  it  ?  "  He  heard  un- 
speakable words,  which  it  is  not  possible 
for  a  man  to  utter."  2  Cor.  \ii,  1.  St. 
John  beheld  it  in  his  enraptured  visions, 
and  how  does  lie  develope  it?  "  It  doth 
not  yet  appear  what  we  shall  be/'  1  John 

iii,  & 

I  address  two  classes,  those  neglecting 
this  glory,  and  those  seeking  it. 

1.  Thnsr  ni'iflrctinir  this  glory.  How 
inexpressible,  how  mournful  your  folly  ! 

Look  ai  the  conduct  of  men  «  Im  for 
this  world.  Whew  n  a  dm  !<•  tempor 
al  advantage*,  some  employment,  some 
better  situation,  how  vigilant  and  oil 

cumspeet,  how  active  and  how  patient 
also  will  they  be  !  Ah  !  men  even  run 
with  more  violence  to  death  and  hell. 


413 


THE  CHIEF  CONCERNS  OF  MAN 


than  Christians  to  life  and  glory.  But 
surely  that  which  emphatically  is  folly, 
is  madness  worse  than  chained  lunacy,  is 
to  neglect  this  great  salvation.  Think 
you  that  any  who  reach  heaven  regiet 
any  losses  or  any  sacrifices  for  reaching 
that  glory.  No,  they  cry — "O  sweet 
losses,  O  blessed  sacrifices,  which  God 
in  love  called  me  to  !  by  these  he  made 
me  meet  for  this  glory  !"  Do  any  say, 
"  I  too  wish  to  see  this  glory."  There 
are  two  grand  impediments,  your  guilt 
and  your  unfitness.  But  the  Gospel 
shows  you  how  both  may  be  iemoved. 
Believe  in  the  Lord  Jesus,  and  so  shall 
all  your  guilt  be  forgiven,  according  to 
thepromise,  "  Their  sins  and  iniquities 
will  I  iemember  no  more;"  thus  shall 
you  be  among  those,  "  having  boldness 
to  enter  into  the  holiest  by  the  blood  of 
Jesus."  Heb.  x,  17 — 19.  Ask  also  for 
the  aid  of  the  Holy  Spirit,  by  whom 
your  unfitness  will  also  be  removed,  your 
heart  truly  converted,  and  you  made 
"  meet  for  the  inheritance  of  the  saints 
in  light." 

Christians  seeking  this  glory.  0  my 
brethren,  why  do  we  spend  so  few 
thoughts  upon  it  ?  Is  there  this  exceed- 
ing and  eternal  weight  of  glory  before 
us  ?  O  let  us  often  and  deeply  meditate 
upon  it.  If  ever  you  want  a  subject  for 
contemplation,  here  you  have  one  of  the 
richest  and  fullest  of  animating  hope. 
The  bridegroom  longs  to  be  united  to  his 
bride  ;  the  heir  longs  to  be  of  age  to  re- 
ceive his  inheritance  ;  the  merchant  longs 
for  the  return  of  his  richly-freighted  ves- 
sel. O  let  us  long  to  enter  that  city  of 
the  great  king,  of  which  such  glorious 
things  are  spoken — and  seeing  it  is  our 
chief  good,  our  last  home,  our  everlast- 
ing felicity,  let  our  affections  be  set  upon 
it,  our  conversation  be  there  already,  and 
we,  as  strangers  and  pilgrims,  pressing 
on,  till  through  the  gates  we  enter  in,  to 
dwell  there  for  ever. 


SERMON  XV. 

THE  CHRISTIAN'S  TRIUMPH. 

Thanks  be  to  God  which  giveth  us  the  victory- 
through  our  Lord  Jesus  Christ;  Therefore, 
my  beloved  brethren,  be  ye  steadfast,  un- 
moveable,  always  abounding  in  the  work  of 
the  Lord ;  forasmuch  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord. — 1  Cor.  xv, 
57,  58. 

Having  explained  those  all  important 
subjects  which  have  successively  been 
brought  before  you  in  preceding  dis- 
courses, I  purpose  now  to  consider  the 
Christian's  victory  through  the  Lord  Je- 
sus Christ,  and  the  duty  of  Christian 
steadfastness  arising  from  that  victory. 

My  object  is  to  bring  forward  those 
great  principles  which  under  divine  grace 
tend  to  perseverance  and  fruitfulness  in 
every  good  work.  We  have  formed 
among  us  many  excellent  Societies.  I 
cannot  but  have  some  fears,  though  I 
trust  that  they  may  be  groundless,  lest  a 
change  in  the  ministry  should,  at  least 
for  a  season,  interfere  with  or  impair 
their  usefulness.  You  have  been  hear- 
ing for  several  sabbaths  the  most  solemn 
subjects  discussed,  and  I  hope,  not  with- 
out some  impressions  of  their  import- 
ance ;  but  lest  those  impressions  should 
be  merely  transient  and  unprofitable,  I 
would  once  more  labour  to  establish  and 
confirm  your  minds  in  the  purpose  of 
steady  adherence  to  the  Gospel  of  Christ, 
and  an  abounding  fruitfulness  in  his  ser- 
vice. May  our  God  prosper  the  effort 
for  these  ends.    We  will  consider — 

1.  The  victory  given  to  the  believer, 

2.  The  practical  influence  which  it 
should  have, 

3.  The  certain,  recompense  of  all  our 
labours. 

1.  THE  VICTORY  GIVEN  TO  THE  BELIEVER. 

Thanks  be  to  God  which  giveth  us  the 
victory  through  our  Lord  Jesus  Christ. 
We  lately  considered  the  subjects  of 


FOR  TIME  AND  ETERNITY. 


413 


the  everlasting  happiness  of  God's  people. 
Between  us  and  that  happiness  there  are 
many  intervening  obstacles  ;  many  diffi- 
culties to  be  surmounted,  many  enemies 
to  be  encountered,  many  conflicts  to  be 
maintained  with  them,  and  final  victory 
to  be  gained  over  them. 

In  considering  the  victory  given  to  the 
believer,  let  us  notice,  1,  our  enemies ; 
2,  the  conquest  over  them ;  3,  for  whom 
the  conquest  is  made  ;  and  4,  to  whom  it 
is  to  be  ascribed. 

1.  Our  enemies. 

The  Apostle  had  been  speaking  in  all 
the  glow  of  a  fervent  spirit  of  the  tri- 
umphant resurrection  of  the  righteous, 
and  the  accomplishment  thereby  of  the 
saying,  "death  is  swallowed  up  in  victo- 
ry." In  an  animated  figure  he  personi- 
fies and  addresses  death  and  the  grave, — 
"  O  Death,  where  is  thy  sting  ?  O  Grave, 
were  is  thy  victory  ?"  and  states,  "  The 
sting  of  death  is  sin,  and  the  strength  of 
sin  is  the  law  f1  and  then  in  the  words  of 
our  text  pours  out  his  warm  thanksgiv- 
ings for  the  victory. 

We  may  notice  here  four  enemies, 
The  Law,  Sin,  Death,  and  the  Grave. 

The  Law  is  our  enemy. 

But  is  not  the  Law  holy,  just,  and  good? 
O  yes,  unspeakably  good ;  and  every 
Christian  says,  u  Lord,  how  I  love  thy 
law,  it  is  my  delight  all  the  day."  It  is 
perfectly  reasonable  and  perfectly  excel- 
lent ;  and  to  be  conformed  to  it,  will  be 
our  happiness  for  ever.  The  Law,  but 
for  sin,  would  not  have  been  our  enemy 
but  our  best  friend.  Here  is  one  part  of 
Ihe  unhappiness  of  the  fall,  by  which  that 
holy  law  designed  to  be  the  source  of 
happiness,  is  become  our  adversary.  We 
are  all  transgressors  of  the  Law  j  con- 
demnation by  it  is  the  sad  and  wretched 
consequence  of  transgression.  The  curse 
of  its  violation  is  upon  us,  and  its  purity 
therefore,  instead  of  being  our  delight,  is 
our  terror  and  our  hatred.  ()  fearful 
state  in  which  the  excellencies  of  God's 
perfect  Law  become  only  so  many 
grounds  of  our  condemnation  ! 

Sin  is  our  enemy — In  fact  the  one 
enemy,  the  chief  enemy,  for  all  might  be 
included  in  this,  and  all  others  are  ene- 
mies only  because  we  have  yielded  to 
sin.     u  Sin  is  the  transgression  of  the 


law."  It  is  doing  what  God  has  forbid- 
den,  and  omitting  to  do  what  he  has  re- 
quired j  and  could  we  see  it  as  it  is,  we 
should  see  it  to  be  compounded  of  ignor- 
ance, pride,  rebellion,  infatuation,  and 
madness ;  by  sin  the  subject  opposes 
himself  to  the  King  ;  the  son  to  the  Fath- 
er, and  the  creature  to  the  Creator.  Sin 
is  man's  contradiction  to  the  will,  nay 
his  defiance  of  the  authority  of  his  Ma- 
ker. Sin  is  the  introducer  of  all  sorrow 
and  pain,  sickness,  disease,  and  death, 
and  is  the  very  sting  of  all  these.  It 
makes  the  holy  God  justly  displeased 
with  us.  It  arrays  his  truth  and  justice 
against  us,  and  all  his  perfect  attributes 
are  insulted  by  it.  Yet  we  have  all  bow- 
ed down  before,  and  served  sin  ;  admit- 
ted him  into  our  very  bosoms,  and  he  has 
us  by  nature  so  completely  in  his  grasp 
that  we  are  his  slaves,  (John  viii,  34,) 
and  his  sons  "  the  children  of  disobedi- 
ence.   Eph.  ii,  2. 

Death  is  our  enemy.  This  is  the  ene- 
my which  follows  in  the  path  of  sin,  and 
we  fall  under  his  power  as  we  have  sin- 
ned— first,  sin,  then  death.  "  The  soul 
that  sinneth  it  shall  die ;"  and  all  having 
sinned,  the  whole  human  race  yields  to  > 
this  irresistible  enemy.  Wherever  sin 
prepares  the  way  for  him,  he  comes  on 
with  steady,  determined,  unwavering, 
and  unerring  step,  till  with  one  terrible 
stroke,  he  removes  and  brings  the  crim- 
inal into  the  immediate  presence  of  the 
judge  eternal.  Who  has  not  dreaded  this 
enemy,  and  who  shall  not  grapple  with 
him?  and  who  that  is  truly  wise  will  not 
consider  the  means  of  victory  over  him  ? 

The  Grave  is  our  enemy.  It  com- 
pletes the  work  of  the  destruction  of  the 
body  which  death  began.  It  dissolves 
the  mortal  fabric  and  mingles  human 
flesh  with  the  dust  from  which  it  was 
formed  ;  "  Dust  thou  art,  and  unto  dust 
shalt  thou  return."  It  brings  those  bod- 
ies, of  which  we  took  such  care,  lest  a 
breath  of  air  should  injure  them,  or  the 
least  hurt  befall  them,  into  an  alliance, 
the  most  close  and  intimate,  with  all  that 
is  base  and  humiliating!  "I  have  said 
to  corruption,  Thou  art  my  father,  and 
to  the  worm,  thou  art  my  mother,  and 
my  sister."  What  an  enemy  is  this!  what 
a  subjugation  is  here  ! 


414 


THE  CHIEF  CONCERNS  OF  MAN 


Christians,  as  well  as  worldly  men, 
have  to  do  with  these  enemies.  The 
grave  is  "  the  house  appointed  for  all 
living."  Christians  like  others  must  die  ; 
"  it  is  appointed  to  men  once  to  die." 
Christians  have  sin  dwelling  in  them,  and 
Christians  are  transgressors  of  God's  holy 
law,  and  as  transgressors  justly  exposed 
to  its  penalty. 

How  important  then  is  it  for  us  all  to 
know  the  way  of  conquering  these  ene- 
mies !    Let  us  then  consider, 

2.  The  conquest  over  these  enemies. 

God  "  giveth  us  the  victory  through 
our  Lord  Jesus  Christ." 

The  Jews  expected  a  conquering  Mes- 
siah :  but  they  looked  with  the  eye  of  the 
carnal  mind — and  hoped  for  one  who 
would  subdue  the  Romans,  deliver  them 
from  earthly  foes,  and  raise  them  to  the 
highest  degree  of  worldly  greatness,  ex- 
alting them  to  be  the  chief  among  the! 
nations.  0  how  poor  such  a  victory  ! 
How  little  such  triumphs  !  How  wretch- 
ed might  their  nation  have  been,  had  their 
vain  expectations  of  earthly  greatness 
been  fulfilled  ;  while  Pharisaic  pride  and 
self-righteousness;  and  Sadducean  infidel- 
ity and  sensuality  were  left  unconquered, 
and  thus  they  were  still  in  bondage  under 
their  worst  and  most  serious  enemies ! 
Our  Saviour  told  them  of  a  better  deliv- 
rance:  "If  the  Son  shall  make  you  free, 
ye  shall  be  free  indeed." 

Jesus  Christ  is  a  conquering  Saviour, 
but  he  has  contended  not  with  man's  im- 
aginary, but  with  his  real  enemies.  He 
has  blotted  "out  the  hand  writing  of 
ordinances  that  was  against  us,  which  was 
contrary  to  us,  and  took  it  out  of  the 
way,  nailing  it  to  his  cross :  and  having 
spoiled  principalities  and  powers,  he 
made  a  show  of  them  openly,  triumphing 
over  them  in  it."    Col.  ii.  14,  15. 

As  to  the  law  of  God — he  suffered  to 
the  very  uttermost  all  its  righteous  pen- 
alties, enduring  its  extreme  curse  in  our 
place.  For  this  end  "  he  was  made  un- 
der the  law,  to  redeem  them  that  were 
under  the  law;"  and  this  work  he  fully 
accomplished  :  "  Christ  hath  redeemed  us 
from  the  curse  of  the  law,  being  made  a 
curse  for  us:  for  it  is  written,  Cursed  is 
every  one  that  hangeth  on  a  tree."  Gal. 
iii.  13.    But  he  had  not  only  to  recover 


us  from  under  the  law  as  an  enemy,  but 
to  make  that  law  our  friend,  our  justifier, 
our  title  to  life  eternal ;  and  this  he  also 
accomplished.  "  Think  not,"  he  says, 
"I  am  come  to  destroy  the  law  or  the 
prophets  :  I  am  not  come  to  destroy,  but 
to  fulfil.  For,  verily  I  say  unto  you, 
Till  heaven  and  earth  pass,  one  jot  or  one 
title  shall  in  no  wise  pass  from  the  law, 
till  all  be  fulfilled."  Matt.  v.  17,  18.  He 
wrought  out  a  perfect  righteousness  by 
an  exact  conformity  of  life  to  every  re- 
quirement of  the  Divine  law ;  and  this 
righteousness  is  available  before  God,  for, 
and  imputed  to  every  believer.  "  Christ 
is  the  end  of  the  law  for  righteousness, 
to  every  one  that  believeth." 

As  to  sin,  he  extracted  that  deadly 
sting  with  which  this  our  chief  enemy 
wounds  and  destroys.  God  "  hath  made 
him  to  be  sin  for  us,  who  knew  no  sin, 
that  we  might  be  made  the  righteousness 
of  God  in  him  ;  he  put  away  sin  by  the 
sacrifice  of  himself."  He  "  himself  bare 
our  sins  in  his  own  body  on  the  tree," 
and  "  his  blood  cleanseth  from  all  sin." 
And  not  only  has  he  removed  the  guilt 
of  sin,  but  he  has  broken  its  power,  and 
made  it  hateful  to  the  believer,  who  now, 
by  the  grace  of  Christ,  delights  in  the 
law  of  God  after  the  inner  man,  and,  by 
the  power  of  the  Spirit,  is  enabled  to 
mortify  sin,  and  grow  in  grace  and  holi- 
ness. 

As  to  death  also,  the  Christian's  con- 
quest is  and  shall  be  complete.  Jesus 
our  Redeemer  came  "  to  deliver  those 
who,  through  fear  of  death,  were  all  their 
lifetime  subject  to  bondage."  It  was  his 
gracious  determination,  "  I  will  redeem 
them  from  death  :  O  death,  I  will  be  thy 
plagues."  Hosea  xiii.  14.  Hence,  he  has 
changed  the  very  character  of  death.  It 
is  now  to  fall  asleep  in  Jesus  ;  (Acts  vii. 
60.)  "to  die  is  gain."  Phil.  i.  21.  It  is 
numbered  among  our  privileges.  1  Cor. 
iii.  22.  And  so  far  from  being  a  terror 
to  the  believer  :  in  his  best  state  of  mind, 
he  says,  "  1  desire  to  depart,  and  to  be 
with  Christ."  It  unveils  to  him  the  very 
sum  and  substance  of  all  his  hopes.  How 
shall  I  describe  it  ?  My  brethren,  it  is' 
the  friendly  hand  that  draws  aside  the 
veil  which  hides  from  us  the  Saviour. 
Death  discovers  us  to  Immanuel  in  his 


FOR  TIME  AND  ETERNITY. 


415 


•eauty,  and  leads  us  where  we  shall  be 
vith  him  for  ever  ;  and,  when  he  has  ex- 
ecuted his  office  for  all  the  elect  of  God, 
teath  shall  himself  be  cast  into  the  lake 
>f  fire,  and  destroyed  for  ever.  Jesus 
lying  and  entering  in  his  own  person  the 
egions  of  the  dead,  "through  death  has 
lestroyed  him  that  had  the  power  of 
ieath,  that  is  the  devil,"  and  has  lighted 
lp  all  the  gloomy  vale;  he  also  goes 
vith  his  people,  when  they  pass  through 
he  valley,  so  that  they  need  fear  no  evil. 

As  to  the  grave,  true  it  is  the  house  ap- 
pointed for  all  living,  but  the  Saviour 
penetrated  its  recesses.  His  own  body 
'ay  in  the  silent  tomb,  that  the  giave  it- 
self might  be  sanctified  to  every  one  of 
lis  followers.  He  undertook  our  cause 
against  this  enemy.  "  I  will  ransom 
:hem  from  the  power  of  the  grave — 0 
grave,  I  will  be  thy  destruction."  Hosea. 
tiii,  14.  And  now  what  is  the  grave 
3ut  the  seed-plot  or  nursery  which  pre 
Dares  the  body  sown  in  it  for  a  beautiful 
ind  glorious  resurrection.  True,  it  may 
seem  buried,  and  for  a  season  lost ;  but 
t  shall  "  revive  as  the  corn,"  and  come 
"orth  no  longer  a  vile  but  a  glorious  body, 

0  flourish  for  ever  in  the  courts  of  our 
God. 

O  blessed  Jesus,  what  tongue  can  tell 
)ur  obligations  to  thee  !  How  wonderful 
ihy  love !  all  thy  people's  enemies  are 
subdued  by  thee,  and  what  shall  separate 
is  from  thy  love  !  In  all  earthly  troubles 

1  we  are  more  than  conquerors  through 
tiim  that  loved  us."  And  the  Apostle 
who  says  this,  adds  the  blessed  as- 
surance— "  I  am  persuaded  that  neither 
leath  nor  life,  nor  angels,  nor  principal- 
ities, nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth, 
nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God  which 
is  in  Christ  Jesus  our  Lord." 

3.  For  whom  the  Conquest  is  ma<l< . 
It  is  made  for  true  believers  in  Christ  Je- 
sus. The  Apostle  had  been  dwelling  on 
the  resurrection  of  the  righteous.  He  is 
speaking  simply  of  those  who  arc  united 
to  Christ  by  a  living  faith,  and  one  with 
him.  The  unconverted  partake  not  of 
this  victory ;  they  remain  under  the 
power  of  their  spiritual  enemies.  Our 
victories  over  the  varied  temptations  of 


this  world  are  obtained  by  faith  in  Jesus. 
u  Who  is  he  that  overcometh  the  world 
but  he  that  believeth  that  Jesus  is  the 
Son  of  God."  It  is  by  the  same  faith 
we  gain  our  great  victory  over  that  ever- 
lasting destruction  which  we  had  merited 
by  our  sins.  u  Whosoever  believeth  in 
him  shall  not  perish,  but  have  everlast- 
ing life."  And  so  in  all  other  spiritual 
conquests,  it  is  only  the  believer  who  can 
truly  adopt  the  words  of  our  text,  or 
that  triumphant  expression,  "we  are  more 
than  conquerors  through  him  that  loved 
us." 

It  is  of  faith,  that  it  might  be  by  grace. 
Faith  is  from  the  operation  of  the  Di- 
vine Spirit  in  the  heart  of  man.  Ephes. 
i,  19.  Faith  cordially  credits  the  divine 
testimony  concerning  the  Saviour,  and 
receives  him  as  revealed  in  the  word,  and 
wholly  relies  upon  him.  This  faith  is 
"the  faith  of  God's  elect."  Titus  i,  1. 
Whom  God  "  hath  from  the  beginning 
chosen  to  salvation  through  sanctifica- 
tion  of  the  Spirit  and  belief  of  the  truth." 
2  Thess.  ii,  13. 

Faith  gratefully  welcomes  the  rich 
blessings,  which  Jesus  has  procured  for 
us.  Pure  water  from  the  fountain  is  not 
more  refreshing  to  the  thirsty  man,  than  N 
are  the  conquests  of  Jesus  over  spiritual 
enemies  to  the  soul,  wearied  and  bur- 
dened by  sin.  There  is  a  finished  and 
complete  salvation  in  the  Lord  Jesus  for 
the  worst  of  sinners ;  there  is  a  full 
victory  over  man's  mightiest  enemies. 
Faith  says,  "  I  believe  the  Divine  declar- 
ation. I  know  my  God  would  not,  could 
not  deceive  me.  I  venture  therefore  my 
everlasting  interest,  my  all  through  eter- 
nity, on  Jesus.  I  east  my  sinful  soul  on 
Him,  on  Him  alone  for  complete  salva- 
tion." 

Oh  unbelievers,  the  enemies  we  have 
mentioned  are  yet  to  you.  in  their  full 
strength.  The  Law  condemns  you  j  sin 
is  proved  upon  you  ;  the  sting  of  death 
has  all  its  sharpness  ;  the  grave  ii  to  you 
like  the  prison  door,  through  which  you 
will  be  led  to  a  shameful  and  finally  ru- 
inous execution.  Ah!  I  fear  lest,  after 
all  that  lias  been  declared  among  you, 
that  to  some  within  these  walls,  death 
and  the  grave  are  still  unvanquished  en- 
emies, and  retain  their  dominion.  The 


41G 


THE  CHIEF  CONCERNS  OP  MAN 


penalty  of  the  Law  is  over  you,  sin  in 
all  its  fascinating  fatal  power  enchains 
you.  You  have  not  fled  to  Jesus,  and 
where  else  can  the  sinner  find  out  one 
ray  of  true  hope  !  O  that  I  could  prevail 
with  you,  now  at  length  to  sue  for  par- 
don !  Once  again  I  make  known  to  you 
that  there  is  a  proclamation  of  grace  and 
mercy  to  sinners  ;  there  is  a  full  and  free 
pardon  for  the  wicked  forsaking  his  way. 
I  come  in  the  Divine  Saviour's  name ; 
by  his  authority  I  am  commissioned  to 
address  you.  By  virtue  of  the  office  en- 
trusted to  me  I  once  more  declare  in 
your  ears  the  fulness  of  redeeming  love 
— the  completeness  of  the  salvation  in 
Jesus — the  free  forgiveness  through  him 
of  all  sin — and  the  promised  gift  of  the 
Holy  Spirit  to  all  that  ask  in  his  name. 
I  earnestly,  I  affectionately  call  you  to 
come  to  Christ.  "  As  though  God  did 
beseech  you  by  us,  we  pray  you,  in 
Christ's  stead,  be  ye  reconciled  to  God." 
Not  one  of  you  within  the  sound  of  my 
voice  will  be  able  in  the  great  day  of 
judgment  to  say  that  the  rich  grace  of 
the  Gospel  was  not  set  before  you,  that 
an  invitation  was  not  made  to  you,  that 
a  gracious  declaration  of  salvation  by 
grace  through  faith  was  never  proclaimed 
in  your  ears.  O  hear,  and  your  soul 
shall  live. 

Believers  in  Christ,  for  you  the  con- 
quest has  been  made.  My  office  is  to 
comfort  you.  "  Comfort  ye,  comfort  ye, 
my  people,  speak  ye  comfortably  unto 
Jerusalem,  cry  unto  her  that  her  war- 
fare is  accomplished  and  that  her  ini- 
quity is  pardoned."  If  the  prophets  had 
so  to  address  the  Jews,  how  much  more 
may  we  speak  to  you  in  similar  lan- 
guage !  Look  at  the  triumphs  of  your 
Saviour.  All  enemies  shall  be  put  un- 
der his  feet.  However  broken  and  bur- 
dened you  may  be,  though  weak  as  a 
bruised  reed,  however  small  the  spark  of 
divine  grace,  even  as  the  smoking  flax, 
rely  on  the  faithful  promise,  "  a  bruised 
reed  shall  he  not  break,  and  the  smoking 
flax  shall  he  not  quench,  till  he  send 
forth  judgment  unto  victory  ;  and  in  his 
name  shall  the  Gentiles  trust."  Matt,  xii, 
20,  21.  We  hope  that  many  here  can 
with  truth  and  feeling  say,  "  Thanks  be 
to  God  which  giveth  us  the  victory." 


4.  The  Praise  to  be  given  for  this 
Victory. 

Thanks  be  to  God  which  giveth  us 
victory. 

If  we  attain  the  victory,  it  was  not 
our  choice,  but  God's  grace,  that  made 
us  to  differ  from  others.  It  was  not  our 
native  good  disposition,  it  was  not  our 
native  free  will,  it  was  not  our  better 
discernment  and  superior  excellence  that 
led  us  to  seek  and  receive  these  blessings. 
O !  we  should  have  forfeited  them  over 
again,  if  left  to  ourselves.  "We  should 
have  spurned  them  from  us  as  of  no  val- 
ue, or  only  an  insult  to  our  pride  and 
self-sufficiency.  "  Not  by  works  of  right- 
eousness which  we  have  done,  but  by 
his  mercy  he  saved  us.  It  is  not  of  him 
that  willeth  nor  of  him  that  runneth,  but 
of  God  that  showeth  mercy." 

I  know  that  the  experience  of  the 
Christian  coincides  with  what  I  say  when 
I  thus  speak.  I  may  appeal,  beloved 
brethren  in  Christ,  to  your  own  con- 
sciences, that  you  have  a  feeling  corres- 
ponding to  that  which  I  express,  when  I 
say,  that  it  is  not  our  good  will,  our 
goodness,  our  natural  choice,  that  led  us 
to  embrace  the  overtures  of  mercy; 
rather  we  disliked  the  free  grace  as  of- 
fensive to  our  pride,  we  hated  the  purity 
of  the  Gospel  as  contrary  to  our  lusts, 
and  nothing  but  our  absolute  necessity, 
as  discovered  to  us  by  the  teaching  of 
the  Spirit,  led  us  to  come,  if  we  have 
come,  as  poor  helpless  sinners,  for  free 
and  complete  salvation.  We  then  can 
say  with  the  Apostle,  "Thanks  be  to< 
God."  "  Not  unto  us,  0  Lord,  not  unto 
us,  but  unto  thy  name  be  the  praise,  for 
th)T  mercy,  and  for  thy  truth's  sake." 

And  surely,  my  brethren,  the  Chris- 
tian life  is  one  of  constant  thanksgiving. 
Oh  !  when  we  contemplate  our  totally 
ruined  state  ;  when  we  see  what  we  have 
justly  merited  by  our  multiplied  acts  of 
rebeilion ;  when,  even  after  we  have 
known  the  way  of  righteousness,  (2  Pet. 
iii,  20,)  we  cannot  but  be  deeply  sensi- 
ble how  often  we  have  walked  unworthy 
of  our  high  vocation;  how  ungrateful 
we  have  been,  how  forgetful  of  God  ; 
how  often  we  have  backslidden  from 
him  ;  how  cold  arc  our  affections,  and 
how  dull  our  services  at  the  best ;  that 


FOR  TIME  AND  ETERNITY. 


417 


while  God  is  daily  loading  us  with  bene- 
fits, we  have  a  rebellious  and  revolting 
heart,  and  he  pities  us,  and  spares,  and 
pardons,  and  receives  us  again  into  the 
embraces  of  his  love,  and  lifts  up  the 
light  of  his  countenance  upon  us  ;  surely 
our  hearts  must  be  touched  with  all  this 
love.  We  cannot  but  feel  the  force  of 
the  passage,  "  I  will  establish  my  cove- 
nant with  thee,  and  thou  shalt  know  that 
I  am  the  Lord,  That  thou  mayest  remem- 
ber, and  be  confounded,  and  never  open 
thy  mouth  any  more  because  of  thy 
shame,  when  I  am  pacified  toward  thee 
for  all  that  thou  hast  done."  Ezek.  xvi, 
62,  63.  What  but  infinite  and  everlast- 
ing love  could  bear  with  such  sinners  as 
we  are.  And  then  when  we  view  the 
wonderful  deliverance  provided  for  us, 
that  it  is  all  of  sovereign  grace — that  it 
is  effected  in  that  all-wondrous  and  sur- 
prising way  of  God's  not  sparing  his 
own  Son,  but  sending  him  to  be  born,  to 
grow  up,  to  live  and  to  die  for  us — when 
we  consider  yet  farther  what  the  bless- 
ings are  which  he  has  procured  for  us  : 
the  returning  favour  of  God,  the  in- 
dwelling of  the  Holy  Spirit,  and  not  on- 
ly deliverance  from,  and  victory  over  sin 
and  death,  the  grave  and  hell,  but  bless- 
ings far  above  calculation  or  expression 
in  the  sight,  and  glory,  and  enjoyment 
of  God,  in  bliss  unutterable  throughout 
eternity  ;  O  once  believe  this  and  the 
fire  will  kindle  within,  and  your  hearts 
will  burn  with  grateful  emotion,  and  you 
will  burst  forth  in  the  expressions  of 
Paul,  "  Thanks  be  unto  God  who  giveth 
\is  the  victory,  through  our  Lord  Jesus 
Christ ;"  or  in  those  of  David,  "  Bless 
the  Lord,  O  my  soul,  and  all  that  is 
within  me,  bless  his  holy  name." 

()  my  brethren,  I  long  to  see  you  all 
partakers  of  the  enjoyment  of  these  hap- 
py and  grateful  feelings  ;  in  every  thing 
giving  thanks ;  and  constrained  by  grat- 
itude and  love  to  live  to  him  who  pour- 
eth  his  benefits  so  richly  around  you. 
May  the  Divine  Spirit  raise  every  one  of 
you  to  this  blessed  state  of  mind. 

53 


SERMON  XVT. 

CHRISTIAN  STEADFASTNESS. 

Thanks  be  to  God  which  priveth  us  victory, 
through  our  Lord  Jesus  Christ.  Therefore, 
my  beloved  brethren,  be  ye  steadfast,  un- 
movable,  always  abounding  in  the  work  of 
the  Lord,  forasmuch  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord. — 1  Cor.  xr. 
57,  58. 

We  proposed  to  consider,  1.  The  vic- 
tory given  to  the  believer.  2.  Thepiac- 
tical  influence  which  it  should  have  ;  and 

3.  The  certain  recompense  of  all  our 
labour. 

In  considering  the  victory  given  to 
the  believer,  I  pointed  out, — 1.  Our  ene- 
mies ;  2.  The  conquest  over  them  ;  3. 
For  whom  the  conquest  is  made;  and 

4.  To  whom  the  praise  is  to  be  given. 
The  victory  of  Christ  is  the  grand 

motive  to  Christian  steadfastness.  The 
word  therefore,  in  our  text,  shows  that 
there  is  a  close  connection  between  the 
victory  and  the  practical  influence.  What 
is  the  effect  so  great  a  victory  should 
have  upon  us  ;  what  should  be  the  influ- 
ence of  such  amazing  love  ?  therefore^ 
be  ye  steadfast.  The  word  therefore, 
connects  this  passage  with  the  whole 
preceding  chapter.  It  is  like  a  burning 
glass,  which  collects  the  sun's  rays  into 
a  narrow  compass,  and  thus  increases 
their  intensity  and  vigour.  The  Apostle 
had  in  the  preceding  part  of  the  chapter 
insisted  upon  and  illustrated  the  resur- 
rection of  believers.  He  had  stated  how 
the  whole  face  of  nature  showed  the 
possibility  of  our  resurrection  ;  he  had 
declared  the  connection  between  the  res- 
urrection of  Christ,  and  that  of  his  peo- 
ple ;  lie  had  shown  how  the  martyrdom 
of  Christians  confirmed  the  same  doc- 
trine. By  the  figure  of  one  star  differ- 
ing from  another  star  in  tflory,  lie  had 
farther  explained  its  glorious  character. 
He  had  beautifully  contrasted  oui  fallen 
body  with  that  spiritual  and  incorrupti- 
ble body  that  should  be  raised  from  the 


418 


THE  CHIEF  CONCERNS  OF  MAN 


grave.  He  had  lastly  pointed  out  the 
victory  which  Christ  had  obtained  for 
us  over  all  our  enemies.  And  he  now 
brings  all  the  force  of  these  various  con- 
siderations to  bear  on  this  one  point : 
Seeing  that  there  is  such  a  resurrection 
— that  there  is  such  a  gloiy  before  you 
— that  it  is  so  confirmed — that  there  are 
such  triumphs  to  be  shared  :  "be  stead- 
fast, unmoveable,  and  always  abound  in 
the  work  of  the  Lord." 

And  to  the  force  of  persuasive  elo- 
quence, he  joins  all  the  tenderness  of 
love,  when  he  says,  my  beloved  brethren. 
It  is  not  a  common  expression.  St.  Paul 
to  the  Philippians  uses  similar  words; 
generally  it  is  brethren,  my  brethren,  but 
here  carried  away  by  the  magnitude  of 
the  subjects  which  he  had  been  consid- 
ering, and  urged  on  by  the  strength  of 
his  affection  for  the  Corinthians,  he  uses 
the  most  tender  terms  to  constrain  them, 
by  love,  to  Christian  steadfastness. 

It  is  by  this  motive  also  that  I  do  es- 
pecially desire  to  influence  you  to  this 
important  duty.  By  all  the  affection 
that  has  subsisted  between  us  as  minister 
and  people,  by  all  those  endearing  sea- 
sons which  we  have  had  in  assembling 
ourselves  together  for  public  worship ; 
by  our  communion  meetings  before  the 
Lord's  Supper ;  and  our  communion  to- 
gether with  our  common  Saviour  at  that 
holy  table  ;  I  exhort  you,  be  "  steadfast, 
unmoveable,  and  always  abound  in  the 
work  of  the  Lord."  Sure  I  am,  that  in 
seeking  to  quicken  you  to  this,  I  aim  at 
your  highest  happiness.  Sure  I  am,  that 
when  we  meet,  as  I  trust  many  of  us 
shall  meet,  in  a  happier  world,  you  will 
not  then  think  I  over  estimated  the  im- 
portance of  the  duty  to  which  I  now  call 
you.    But  let  us  proceed  to  consider, 

2.  The  practical  influence  which  the 
victory,  given  to  believers,  should  have 
upon  them. 

Be  ye  steadfast,  and  unmoveable,  al- 
ways abounding  in  the  work  of  the  Lord. 
Here  are  three  things  ;  steadfastness,  un- 
moveableness,  and  abounding  labours. 

1.  Steadfastness. 

This  seems  more  immediately  to  refer 
to  personal  constancy,  in  maintaining 
our  Christian  profession  against  assaults 
from  our  corrupt  nature  within,  as  un- 


moveable does  to  assaults  from  without. 
O  my  brethren,  when  I  look  at  the  ma- 
ny attacks  to  which  you  are  exposed,  in 
an  ensnaring  world,  from  a  subtle  adver- 
sary, and  from  a  corrupt  heart,  if  I  have 
any  desire  for  your  best  interest,  I  can- 
not but  press  the  exhortation,  Be  ye 
steadfast. 

Be  steadfast  in  maintaining  the  doc~ 
trines  of  the  Gospel.  You  have  heard 
those  doctrines ;  I  conclude,  from  your 
voluntary  attendance  here,  that  you  have 
approved  them,  and  I  am  persuaded  that 
many  of  you  have  embraced  them  cor- 
dially. The  doctrines  which  I  have 
preached,  have  exhibited  the  sovereignty 
and  equity  of  God  the  Father,  Son,  and 
Holy  Ghost,  in  all  his  dealings ;  his  infi- 
nite tenderness,  his  unspotted  purity  and 
holiness,  and  his  boundless  love ;  they 
have  shown  you  our  total  ruin  by  nature 
and  through  sin ;  the  divine  counsel 
planning  salvation  before  time  began, 
and  in  the  fulness  of  time  accomplishing 
the  redemption  of  a  lost  world  by  Christ 
Jesus;  the  election  of  God's  chosen 
people  in  Christ  unto  holiness,  before  the 
foundation  of  the  world ;  their  regenera- 
tion by  his  Spirit,  and  their  free  justifi- 
cation through  his  blood,  adoption  into 
the  family  of  God,  sanctification  by  the 
Spirit,  manifested  in  the  life  of  faith, 
hope,  and  love ;  preservation  to  the  end, 
by  the  power  of  God  through  faith ; 
resurrection  from  the  dead,  the  future 
judgment,  the  condemnation  of  the  wick- 
ed to  hell,  and  the  admission  of  the 
righteous  to  heaven.  The  doctrines  have 
been  those  for  which  the  martyrs  were 
burned  at  the  stake,  which  our  reformers 
sealed  with  their  blood,  and  have  embod- 
ied in  the  Articles,  Liturgy,  and  Homi- 
lies of  our  Church.  Now  I  exhort  you 
to  a  steadfast  adherence  to  these  doc- 
tiines.  As  the  Apostle  exhorts  the 
Colossians,  so  would  I  exhort  you: 
"  Continue  in  the  faith  grounded  and 
settled,  and  be  not  moved  away  from  the 
hope  which  ye  have  heard  ;....but  as  ye 
have  received  Christ  Jesus,  so  walk  ye 
in  him,  rooted  and  built  up  in  him,  and 
established  in  the  faith."  Col.  i,  23 ;  ii, 
6,  7.  As  the  first  Christians  "  continued 
steadfastly  in  the  Apostles'  doctrine," 
(Acts  ii,  42,)  so  do  you  continue  stead- 


FOR  TDIE  AND  ETERNITY. 


419 


fast  in  the  same  doctrine.     It  is  my 
hearty  desire  and  prayer  that  none  of 
you  may  fail  away  from  the  love  of  the 
truth ;   it  is  my  fervent  wish  for  you, 
that  you  may  hold  fast  the  profession  of 
faith  without  wavering.    O  it  is  affecting 
to  see  those,  who  once  did  run  well 
hindered  by  some  worldly  lust,  declining 
i  and   drawing  back  even  to  perdition 
"  Thou  standest,"  O  Christian,  "  by  faith 
Be  not  high-minded,  but  fear." 

Be  steadfast  in  Christian  fellowship 
The  first  Christians  continued  steadfast, 
not  only  in  the  Apostles'  doctrine,  but 
also  in  the  Apostles'  "  fellowship  and 
breaking  of  bread  and  prayers."  I  be- 
lieve many  of  you  have  known  this  holy 
and  happy  communion,  and  I  can  ad- 
i  diess  you  as  "  fellow- citizens  with  the 
saints,  and  of  the  household  of  God." 
Ephes.  ii,  19.  O  continue  in  that  holy 
fellowship.  I  believe  that  a  truly  Chris- 
tian fellowship  has  existed  amongst  us; 
a  fellowship  which  has  been  greatly  pro- 
moted by  our  Religious  Societies,  our 
Schools,  and  Missionary  and  District 
Visiting  Society  meetings,  and  more  es- 
pecially by  our  monthly  communion 
meetings.  Let  these  meetings  be  in- 
creased, rather  than  diminished  j  but  es- 
pecially let  the  love  of  all,  one  towards 
.each  other,  increase  and  abound  more 
and  more.* 

Be  steadfast  too  in  a  Christian  conver- 
sation.   I  beseech  you,  decline  not  from 

♦The  beautiful  prayer  in  the  Communion 
Service  is  peculiarly  adapted  to  the  occasion 
jvhen  it  is  offered  ;  and  is  so  suited  to  this  part 
of  the  subject,  that  I  cannot  but  quote  it. 

"Almighty  and  cverliving-  God,  we  most 
heartily  thank-thee  for  that  thou  dost  vouchsafe 
to  feed  us,  who  have  duly  received  these  holy 
mysteries,  with  the  spiritual  food  of  the  most 
precious  body  and  blood  of  thy  Son,  our  Sa- 
viour Jrsus  Christ,  and  dost  assure  us  thereby 
of  thy  favour  and  goodness  towards  us,  and 
that  we  are  very  members  incorporate  in  the 
mystical  body  of  thy  Son,  which  is  the  blessed 
company  of  all  faithful  people  ;  and  arc  also 
heirs,  through  hope  of  thy  everlasting  kingdom, 
by  the  merits  of  the  most  precious  death  and 
passion  of  thy  dear  Son.  And  we  most  hum- 
bly beseech  thee,  O  heavenly  Father,  so  to  as- 
sist us  with  thy  grace,  that  we  may  continue  in 
that  holy  fellowship,  and  do  all  such  good  work", 
as  thou  hast  prepared  for  us  to  walk  in,  through 
Jesus  Christ  our  Lord,  to  whom,  with  thee  and 
the  Holy  Ghost,  be  all  honour  and  glory,  world 
withont  end.  Amen." 


the  holy  practice  of  the  Gospel  of  Christ. 
We  so  soon  slip  into  habits  of  worldli- 
ness,  or  self-indulgence,  or  display  !  But 
"  as  strangers  and  pilgrims,  abstain  from 
fleshly  lusts,  which  war  against  the  soul ; 
and  walk  worthy  of  your  high  vocation." 
Often  refresh  your  minds  with  a  view  of 
the  triumphs  and  victories  of  Christ,  and 
the  glory  to  which  he  will  exalt  you,  not 
to  kindle  an  unholy  pride,  but  to  ani- 
mate your  endeavours  after  a  conversa- 
tion M  becoming  the  Gospel  of  Christ." 
The  Christian  is  eminently  seen  in  his 
holy,  meek,  and  loving,  and  humble  tem- 
pers, in  the  laborious  and  diligent  dis- 
charge of  his  varied  duties,  and  in  his 
patient  continuance  in  well-doing.  He 
joins  together  apparently  opposite  things, 
speed  and  patience,  fulfilling  the  direc- 
tion, "let  us  run  with  patience  the  race 
that  is  set  before  us :  and  diligence  in  his 
worldly  business,  with  devotedness  to 
God,  "  not  slothful  in  business,  but  fer- 
vent in  spirit,  serving  the  Lord." 
2.  Unmoveabieness. 
This  refers  to  the  various  outward  as- 
saults with  which  the  Christian's  graces 
will  be  tried.  Many  temptations  will  be- 
fall him.  You  must,  as  Christians,  go% 
through  trouble,  and  trouble  on  account 
of  your  religion.  "All  that  will  live 
godly  in  Christ  Jesus  shall  suffer  perse- 
cution." You  will  be  assailed  by  threat- 
enings  and  hard  words,  and  cruel  moek- 
ings,  perhaps  from  those  you  love  most 
strongly  ;  you  will  be  allured,  on  the 
other  hand,  more  powerfully  by  smiles 
and  kindness.  Let  not  faith  fail.  Faith 
ran  easily  begin  and  go  a  little  way,  but 
when  we  meet  with  trials  and  persecu- 
tions for  "  the  word's  sake,  by-and-by 
we  are  offended."  Peter's  faith  enabled 
him  to  go  on  the  sea,  but  it  did  not  stand 
the  buffeting  of  the  winds  and  the  swell- 
ing of  the  waves  :  he  would  have  sunk, 
hut  for  the  helping  hand  of  his  Saviour. 

I  would  guard  you  against  novelties 
in  religion — shun  them  as  a  oreat  snare. 
"Thussaith  the  Lord,  Stand  ye  in  the 
ways,  and  see  and  ask  for  the  old  paths, 
where  is  the  good  way,  and  walk  there- 
in ;  and  ye  shall  find  rest  for  your  souls." 
When  I  notice  the  reply  ID  this,  "  they 
said,  We  will  not  walk  therein, M  and  look 
at  the  peculiar  character  of  the  present 


420 


THE  CHIEF  CONCERNS  OF  MAN 


day,  I  feel  it  my  duty  here  especially  to 
warn  you.    There  will  always  be  nov- 
elties in  religion ;   but   remember  the 
apostolic  direction,  "  Be  no  more  chil- 
dren, tossed  to  and  fro,  and  carried  about 
with  every  wind  of  doctrine,  by  the 
sleight  of  men  and  cunning  craftiness, 
whereby  they  lie  in  wait  to  deceive." 
All  the  great  tiuths  of  religion  are  old 
and  known.    They  are  contained  in  the 
confessions  of  every  Protestant  church, 
and  they  are  attested  by  the  blood  of 
martyrs.    It  has  been  my  aim  to  preach 
them  in  season  and  out  of  season ;  the 
substance  is  salvation  by  the  grace  of 
Christ  through  faith  unto  holiness,  and  I 
would  adopt  the  Apostle's  words,  as  far 
as  I  have  preached  the  Gospel  of  Christ: 
"  Though  we,  or  an  angel  from  heaven, 
preach  any  other  Gospel  unto  you  than 
that  which  we  have  preached  unto  you, 
let  him  be  accursed.    As  we  said  before, 
so  I  now  say  again,  If  any  man  preach 
any  other  Gospel  unto  you,  than  that  ye 
have  received,  let  him  be  accursed."  For 
if  he  who   spreads   poison  under  the 
name  of  healing  medicine,  and  destroys 
the  bodies  of  men  without  number,  be 
an  abomination,  how  much  more  he  who 
poisons  the  soul  with  falsehood.    "  Take 
heed  then  that  no  man  deceive  you,"  as 
our  Loid  has  told  you,  adding,  "  for  ma- 
ny shall  come  in  my  name,  saying,  I 
am  Christ,  and  shall   deceive  many." 
Matt,  xxiv,  4,  5.     Try  every  thing  by 
the  word  of  God,  let  your  mind  yield 
wholly  to  the  sacred  record,  only  pray 
much  that  the  Spirit  may  "  guide  you 
into  all  truth,"  and  that  you  be  not  de- 
ceived by  the  subtilty  of  Satan,  who  "  is 
transformed  into  an  angel  of  light,"  and 
whose  "  ministers  also  are  transformed 
into  the  ministers  of  righteousness."  2 
Cor.  xi,  14,  15. 

3.  Abounding  labours. 

Always  abounding  in  the  work  of  the 
Lord. 

The  Apostle  does  not  mean  that  any 
good  works  are  more  than  we  ought  to 
do  ;  the  Bible  knows  nothing  of  works 
of  supererogation  ;  but  he  means  a  holy 
diligence,  and  an  abundant  fruitfulncss 
in  every  good  word  and  work. 

Now  notice  the  work  of  the  Lord,  and 
the  abounding  in  that  work. 


The  work  of  the  Lord  is  whatever  our 
Saviour  Christ  calls  us  to.     The  first 
part  of  it  is  to  attend  to  our  everlasting 
interests.    "  Seek  ye  first  the  kingdom 
of  God  and  his  righteousness.  Labour 
not  for  the  meat  that  perisheth,  but  for 
the  meat  that   endureth  to  everlasting 
life,  which  the  Son  of  Man  shall  give 
unto  you."  John  vi,  17.     The  interests 
of  your  own  soul  are  your  first  interests. 
And  here   forget  what  is  behind,  and 
reach  forth  to  what  is  before,  and  press 
with  all  eagerness  "towards  the  mark 
for  the  prize  of  the  high  calling  of  God." 
In  this  work  faith  is  a  leading  part. 
"  This  is  the  work  of  God,  that  ye  be- 
lieve on  him  whom  he  hath  sent."  John 
vi,  29.      Then  follows  love.  "Faith 
worketh  by  love."     The  work  of  the 
Lord  must  all  spring  from,  and  be  ani- 
mated by  love.     "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  with 
all  thy  mind,  with  all  thy  soul,  and  with 
all  thy  strength,  and  thou  shalt  love  thy 
neighbour  as  thyself.     These  principles 
will  lead  you  faithfully  to  fulfil  your  du- 
ties towards  your  fellow-creatures  ;  and, 
acting  on  these  piinciples,  there  is  not 
one  duty,  however  humble,  in  which  you 
are  not  doing  the  work  of  the  Lord. 
When  the  Apostle  speaks  of  servants 
obeying  their  masters,  he  says,  "  What- 
soever ye  do,  do  it  heartily,  as  unto  the 
Lord,  and  not  unto  men,  knowing  that  of 
the  Lord  ye  shall  receive  the  reward  of  the 
inheritance,  for  ye  serve  the  Lord  Christ." 

0  Christians  !  what  a  glory  this  sheds 
around  all  your  daily  labours ;  Christ 
regards  all  as  serving  him.  "  To  visit 
the  fatherless  and  widow  in  their  afflic- 
tion, and  to  keep  himself  unspotted  from 
the  world,"  is  another  part  of  this  work. 
Labouring  also  fur  advancing  the  king- 
dom of  Christ,  and  all  efforts  to  diffuse 
his  Gospel,  come  under  this  character. 
St.  Pauls  tells  Timothy  in  the  next  chap- 
ter, "  Timothy  worketh  the  work  of  the 
Lord,  as  I  also  do."  1  Cor.  xvi,  10.  So 
again  attention  to  means  of  grace ;  O  I 
beseech  you,  neglect  not  prayer  and 
reading  the  Scriptures,  self-examination, 
and  observing  the  sabbath  day.  Such  is 
the  work  to  which  our  God  calls  you ; 
he  is  your  rightful  Lord  and  Master ; 

1  yield  then  a  cheerful  and  glad  obedience 


FOR  TIME  AND  ETERXITY. 


4-21 


to  Him;  it  is  your  highest  wisdom,  hon- 
our, and  happiness. 

But  what  is  the  abounding  in  this 
work  ? 

The  Scriptures  dwell  much  on  this. 
St.  Paul  not  only  here,  but  often  else- 
where presses  it.  He  tells  the  Thessa- 
lonians,  u  we  beseech  you,  and  exhort 
you  by  the  Lord  Jesus,  that  as  ye  have 
received  of  us,  how  ye  ought  to  walk, 
and  to  please  God,  so  ye  would  abound 
more  and  more  :"  and  he  prays  for  them, 
"  the  Lord  make  you  to  increase  and 
abound  in  love  toward  one  another,  and 
toward  all  men."  1  Thess.  iii,  12.  iv.  1. 
St.  Peter  enters  into  more  particulars, 
"  giving  all  dilligence,  add  to  your  faith 
virtue,  and  to  virtue  knowledge,  and  to 
knowledge  temperance,  and  to  temper- 
ance patience,  and  to  patience  godliness, 
and  to  godliness  brotherly-kindness,  and 
to  brotherly-kindness  chaiity  ;  for  if  these 
things  be  in  you  and  abound,  they  make 
you  that  ye  shall  neither  be  barren  nor 
unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ."  Brethren,  a  Christian's 
life  is  no  idle  life;  he  is  full  of  plans  and 
efforts  to  do  good.  He  should  not  need 
to  be  stirred  up,  but  himself  should  stir 
up  others.  u  Let  your  light  so  shine  be- 
fore men  that  they  may  see  your  good 
works,  and  glorify  your  Father  which  is 
in  heaven."  The  expression  always 
should  not  pass  unnoticed, — always 
abounding.  At  all  seasons,  in  youth, 
middle  life,  and  old  agp,  in  health  and 
sickness,  in  poverty  and  riches,  in  trouble 
and  prosperity ;  each  season  has  its  ap- 
propriate work  in  which  the  Christian 
should  abound  to  the  glory  of  his  heav- 
enly master.  The  Christian  will  always 
have  work  enough  to  do,  and  need  never 
find  time  hang  heavy  upon  him,  hut  rath- 
er will  hardly  find  the  day  long  enough 
for  his  work.  Brethren,  I  call  you  al- 
ways to  be  zealously  affected  in  a  good 
thing  ;  never  yield  to  a  slumbering, 
drowsy,  negligent  way  of  getting  through 
your  work,  but  gird  up  your  minds  to  a 
steady,  diligent,  hearty  fulfilment  of  all 
your  Christian  duties. 

And,  do  you  ask  how  all  these  are  to 
be  discharged  !  I  tell  you  frankly,  you 
have  no  strength  of  your  own  ;  you  have 
no  sufliciency  in  yourselves ;  but  you 


have  sufficient  grace  in  the  Lord  Jesus, 
and  "  can  do  all  things  through  Christ 
strengthening  »  you.  Then  shall  you  be 
steadfast  and  immoveable,  and  always 
abounding  in  the  work  of  the  Lord," 
when  you  are  "  strong  in  the  Lord,  and 
in  the  power  of  his  might."  Only  seek 
help  of  God ;  when  the  Apostles  were 
threatened  by  the  Jewish  council,  and 
forbid  to  speak  in  the  name  of  Jesus  I  am 
struck  with  their  conduct,  they  do  not 
even  ask  for  safety  and  protection,  their 
prayer  is,  u  now,  Lord,  behold  their 
threatenings,  and  grant  unto  thy  servants 
that  with  all  boldness  they  may  speak 
thy  word.  Acts  iv,  29.  Here  is  the 
true  source  of  the  Christian's  strength, 
to  do  and  to  suffer  the  will  of  God.  Wait 
only  on  the  Lord. 

Do  you  want  motives  ? — consider, 

3.  The  certain  recompense  of  all 
our  labours. 

Forasmuch  as  ye  know  that  your  la- 
bour is  not  in  vain  tfl  the  Lord. 

It  is  the  grand  and  animating  spring  of 
all  exertion,  that  there  should  be  an  ade- 
quate return  for  our  labour.  But  how 
often  in  worldly  things  are  men's  hopes 
disappointed  !  the  tradesman  lays  out  his 
capital,  and  time,  and  talents  ;  and  then 
his  hopes,  after  all,  of  earthly  remunera- 
tion may  be  disappointed.  But  in  the 
service  of  Christ,  "  your  labour  shall  not 
be  in  vain  in  the  Lord." 

Nor  does  this  recompense  in  any  way 
interfere  with  salvation  and  grace.  It  is 
not  on  the  ground  of  merit  in  man,  but 
mercy  in  God.  The  more  we  do  for 
God,  the  more  we  owe  to  God,  and  there- 
fore for  all  our  works  we  are  rather 
debtors  than  deservers.  But  O  how 
wonderful  is  that  grace  which  first  dis- 
poses and  enables  us  to  work,  and  then 
rewards  us  for  working  ! 

It  was  to  the  "  recompense  of  the  re- 
ward" that  Moses  "had  respect"  when  lie 
esteemed  the  reproach  of  Christ  greater 
riches  than  tin  treasures  of  Kgvpt."  Tins 
supported  the  Apostles  in  all  their  afflic- 
tions, and  comforted  tin;  martyrs  in  the 
flames. 

What  is  the  return  then  that  Chris 
tians  receive  for  their  steadfast  lubotUN  I 
There  is  a  present   recompense,  and  a 
future  recompense. 


422 


THE  CHIEF  CONCERNS  OP  MAN 


A  present  recompense.  No  act  of  love 
to  Christ  goes  without  even  a  present 
recompense.  David  says,  speaking  of 
God's  commands,  "  in  keeping  them  there 
is  great  reward."  Ps.  xix,  11.  There  is 
an  inward  peace  of  mind  and  satisfac- 
tion that  is  its  own  reward,  and  not  un- 
frequently  temporal  blessings  follow  a 
Christian  life ;  the  specific  object  of  our 
labours  is  realized,  and  we  see  with  our 
own  eyes  the  blessed  effects  of  devoted- 
ness  to  Christ ;  for  "  godliness  hath  the 
promise  of  the  life  that  now  is,  as  well 
as  of  that  which  is  to  come."  Yet  we 
admit  that,  in  God's  sovereignty,  it  is 
sometimes  otherwise.  The  Apostles  went 
through  such  temporal  afflictions  that 
they  said,  "  If  in  this  life  only  we  have 
hope,  we  are  of  all  men  most  miserable." 
But  even  in  this  case  such  rich  spiritual 
blessings  are  given,  patience  and  resigna- 
tion, faith,  hope,  love,  and  humility  grow 
and  increase  so  much,  as  to  make  the 
Christian  say,  "  It  is  good  for  me  that  I 

have  been  afflicted  as  sorrowful,  yet 

always  rejoicing,  as  having  nothing  and 
yet  possessing  all  things."  O  the  sweet 
sense  of  pardon  and  peace,  the  near  ac- 
cess to  God,  and  the  communion  with 
him  in  suffering  times  have  been  such  as 
to  make  many  a  suffering  Christian  bless 
God  for  the  cross,  as  his  greatest  mercy. 

And  then  "  our  light  affliction  which  is 
but  for  a  moment,  worketh  out  for  us  a 
far  more  exceeding  and  eternal  weight  of 
glory."    For  consider, 

The  future  recompense. 

The  expression  is  here,  as  is  very  usual 
with  the  sacred  writers,  of  a  general 
kind.  The  Apostle  tells  the  Hebrews  in 
a  similar  manner,  "  God  is  not  unright- 
eous to  forget  your  work  and  labour  of 
love  which  ye  have  shown  towards  his 
name,  in  that  ye  have  ministered  to  the 
saints  and  do  minister."  So  our  Lord 
says,  "  Whosoever  shall  give  to  drink 
unto  one  of  the  least  of  these  little  ones, 
a  cup  of  cold  water  only  in  the  name  of 
a  disciple,  verily,  I  say  unto  you,  he 
shall  in  no  wise  lose  his  reward."  The 
expressions  of  a  recompense  are  quite 
general.  They  do  not  enter  into  any 
minute  descriptions  of  the  crowns  of  life | 
and  glory  which  they  wear,  or  the  bliss 
they  shall  enjoy.    If  you  ask  what  thisj 


future  recompense  is,  I  reply,  "  it  doth 

not  yet  appear  what  we  shall  be  Eye 

hath  not  seen  it,  ear  hath  not  heard  it, 
the  heart  of  man  hath  not  conceived  it." 
To  me,  my  brethren,  these  expressions 
convey  infinitely  richer  ideas  of  the 
heavenly  reward,  than  if  every  word  of 
bliss  and  glory  that  human  language 
can  invent  or  multiply,  had  been  em- 
ployed to  describe  it.  It  is  a  glorious 
happiness  of  perfect  knowledge,  purity, 
and  joy.  It  is  to  be  like  God,  and  to  be 
ever  with  him  ;  and  the  Bible  tells  you 
no  more  about  it,  because  it  is  inconceiv- 
ably great  and  glorious. 

0  glorious  recompense,  everlasting, 
incorruptible,  and  undented ;  may  you, 
my  brethren,  obtain  it !  O  that  I  may 
but  be  helpful  in  bringing  any  of  you  to 
desire  and  to  seek  it !  It  is  not  a  vain 
thing,  it  is  your  life. 

Nor  need  the  real  Christian  have  a 
doubt  here;  the  Apostle  says,  "foras- 
much as  ye  know  :"  so  in  another  place 
he  says,  "  we  know  that  if  our  earthly 
house  of  this  tabernacle  fail,  we  have  a 
building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens."  Christians 
should  have  a  present  assurance  of  hope 
of  their  future  recompense.  They  have 
the  earnest  of  their  heavenly  inheritance 
in  the  gifts  of  the  Spirit  here  below,  by 
that  Spirit  they  are  sealed  unto  the  day 
of  redemption,  and  soon,  very  soon,  they 
shall  have  the  full  sight  and  enjoyment 
of  the  promised  reward. 

All  this  is  "in  the  Lord,"  as  every 
promise  is  "  yea  and  amen  in  Christ  Je- 
sus." It  is  for  his  sake,  through  his  me- 
diation and  to  his  glory,  and  well  may 
an  assurance  founded  on  Christ,  be  solid. 
"  Whoso  believeth  in  him  shall  never  be 
confounded."  If  the  assurance  rest  ulti- 
mately on  any  thing  short  of  the  Lord 
Jesus,  it  is  not  built  on  the  true  founda- 
tion. 

1  have  now,  my  brethren,  for  several 
Sundays  been  pleading  with  you  on  the 
most  important  of  all  events.  Your  in- 
creasing interest  and  attention  fill  me 
with  hope  that  my  labours  may  have 
been  profitable  to  you.  O  that  in  the 
last  great  day  it  may  be  found  that  one 
and  another  may  have  been  impressed, 
and  convinced,  and  converted,  truly  con- 


FOR  TIME  AND  ETERNITY. 


423 


verted  to  God ;  and  that  when  the  Lord 
then  shall  number  his  people,  it  may  be 
said  of  our  Zion,  "  this  and  that  man 
was  born  in  her."  Ps.  lxxxvii,  5. 

We  shall  not  see  much  more  of  each 
other  in  this  world.  This  voice  will  but 
seldom  again  reach  your  ears.  O  un- 
converted sinner,  going  on  in  thy  world- 
ly course,  with  my  last  breath  would  I 
entreat  thee  to  pause  and  return  to  the 
Lord.  O  my  beloved  brethren  in  the 
Lord,  my  joy  and  crown,  with  my  last 
breath,  I  would  beseech  you,  be  "  stead- 
fast, unmoveable,  and  always  abounding 
in  the  work  of  the  Lord." 


SERMON  XVII. 

FIRST  FAREWELL  SERMON. 

Finally,  brethren,  farewell.  Be  perfect,  be  of 
good  comfort,  be  of  one  mind,  live  in  peace, 
and  the  God  of  love  and  peace  shall  be  with 
you. — 2  Cor.  ziii,  11. 

Had  I  consulted  merely  my  own  per- 
sonal feelings,  I  should  not  have  attempt- 
ed this  day  to  preach  parting  sermons  to 
you.  Interesting  and  endearing  has 
been  our  connection  as  minister  and  peo- 
ple ;  now  for  about  fourteen  years  I  have 
ministered  here,  and  this  hashitherto  been 
the  only  cure  of  souls  that  I  have  had 
since  God  called  me  to  the  ministry. 
You  have  borne  with  my  many  infirmi- 
ties, and  my  frequent  absences ;  you 
have  gathered  around  me,  and  strength- 
ened my  hands  in  every  good  work,  and 
many  a  grateful  recollection,  the  review 
cf  our  past  intercourse  revives.  To 
sever  these  ties  is  one  of  the  sorest  trials 
which  I  feel  in  my  present  situation  and 
prospects. 

To  sever  them — no — I  feel  that  they 
never  can  be  severed  !  The  past  will  still 
afford  sweet  reflections  in  this  world.  I 
do  trust  also,  it  will  have  been  found  to 
be,  to  many  of  you,  profitable  not  only 
for  time,  but  both  for  time  and  eternity. 
Ties  have  been  here  cemented  between 
us,  which  will  last  forever.  Time  is 
short,  eternity  is  at  hand,  and  all  earthly 
separations  are  but  for  a  moment. 

I  cannot  however  but  entertain  the 


hope  that  such  a  season  as  the  present 
may  be  improved  to  your  spiritual  ad- 
vantage, and  in  this  hope  I  would  lay 
aside  personal  consideration,  and  bend 
my  whole  aim  to  further  your  highest 
good,  and  for  this  purpose  I  have  chosen 
the  valedictory  address  of  the  Apostle  to 
the  church  at  Corinth.    Let  us  consider, 

1.  The  circumstances  in  which  it  was 
made, 

2.  The  practical  directions  it  contains, 

3.  The  parting  good  wish  it  expressed, 

4.  The  promise  with  which  it  con- 
cludes. 

1.  The  circumstances  in  which  this 
parting  address  was  made. 

Corinth  was  a  great  and  rich  city,  the 
capital  of  Achaia,  with  an  extended  com- 
merce. It  was  one  of  the  most  consid- 
erable cities  of  Greece,  and  given  up  to 
idolatry  and  vain  pleasures.  The  Apos- 
tle had  received  one  of  the  most  encour- 
aging assurances  from  the  Lord,  u  I  am 
with  thee,  and  no  man  shall  set  on  thee 
to  hurt  thee,  for  I  have  much  people  in 
this  city,"  and  thus  encouraged  he  la- 
boured there  about  two  years  ;  a  flourish- 
ing church  of  Christ  was  formed  ;  which 
came  behind  no  church  in  spiritual  gifts> 
being  "  enriched  in  all  utterance  and  in 
all  knowledge." 

But  after  the  Apostle's  departure,  false 
teacheis  crept  in;  heresies  and  divisions 
spread  amongst  them  ;  some  fell  into 
sin ;  one  into  grievous  iniquity ;  the 
Lord's  supper  was  grossly  profaned,  and 
there  was  danger  lest  this  lately  flour- 
ishing church  should  speedily  decline  and 
become  corrupt.  The  Apostle  writes 
two  divinely  inspired  Epistles,  full  of 
heavenly  wisdom  and  holy  affections,  to 
recover  them,  and  to  be  a  standing  in- 
struction for  the  whole  church  of  God  in 
after  ages ;  he  closes  his  second  Epistle 
with  the  parting  address  which  we  have 
now  to  consider. 

Though  many  of  your  circumstances 
are  different,  yet  there  are  points  of  simi- 
larity of  which  I  would  avail  myself.  1 
will  first  present  to  your  attention  the 
circumstances  of  Christian  congregations 
in  great  cities,  and  then  the  circumstaiK  es 
of  the  times  in  which  we  live. 

1.  The  circumstances  of  con  prora- 
tions in  great  cities  are  such  aa  to  be 


424 


THE  CHIEF  CONCERNS  OF  MAN 


attended  with  many  snares  to  the  soul. 
There  is  the  wear  and  tear  of  constant, 
bustling,  distracting  and  multiplied  occu- 
pations, with  the  little  time  that  can  be 
gained  for  the  all-impoitant  duty  of  calm, 
retired,  and  close  communion  with  God 
and  our  own  hearts. 

The  general  mass  of  the  population  of 
such  a  city  as  this  is  wholly  immersed  in 
the  world  and  the  things  of  the  world ; 
"  the  lust  of  the  eye,  the  lust  of  the  flesh, 
and  the  pride  of  life"  are  those  things 
which  mainly  occup)^  the  thoughts  and 
cares  of  its  inhabitants.  O  it  is  fearful 
to  look  at  the  congregated  amount  of  a 
million  and  a  half  of  men  here  assem- 
bled within  a  few  miles  of  each  other, 
and  to  be  satisfied,  on  palpable  evidence, 
that  a  great,  if  not  the  greater  part,  neg- 
lect public  worship,  and  thus  live  as 
without  God  in  the  world.  How  im- 
mense are  the  multitudes  of  men  of  this 
world  here  acting  upon  each  other,  ex- 
citing, irritating,  fretting  and  corrupting 
each  other  more  and  more.  Here  is  the 
chief  seat  of  the  infidelity  of  England ; 
its  most  vain-glorious,  daring,  and  blas- 
phemous advocates  here  strengthen  each 
other  by  uniting  together  under  Satan, 
their  chief,  for  the  destruction  of  man. 
Here  the  Romanist  also  can  securely  en- 
trap and  beguile  unstable  souls  with  all 
the  arts  of  "  the  mother  of  abomination." 
Here  the  ambitious  have  full  scope  and 
play  in  every  department  of  life  for  ap- 
plying all  their  talents  and  resources  to 
obtain  the  pageant  of  this  world's  great- 
ness and  glory.  Here  the  covetous  may 
especially  "  rise  up  early  and  late  take 
rest,"  and  accumulate  his  miserable  idols, 
this  world's  gold  and  silver,  till  death 
take  all  from  him,  and  he  shall  carry 
nothing  away  with  him  but  the  canker 
and  the  rust  to  witness  against  him. 
Here  also  the  literary  may  pursue,  to  the 
utmost  limits  of  human  research,  their 
studies  after  the  wisdom  of  this  world. 
In  fact,  all  who  love  this  world  have  in 
this  vast  metropolis,  the  seat  of  their  em- 
pire; and  their  minds,  and  cares,  and 
conversation,  are  wholly  engrossed  by 
the  continual  and  busy  occupation  which 
their  accumulated  numbers  and  advanta- 
ges here  give  them. 

Now  the  flock  of  Christ  is  a  little  flock 


in  the  midst  of  all  this  worldliness. 
Bought  by  the  blood  of  Jesus,  called  by 
his  grace  out  of  this  evil  world,  and 
quickened  by  his  Spirit,  his  people  "come 
out  and  are  separate"  from  a  world  lying 
in  wickedness.  Like  the  burning  bush 
seen  by  Moses,  it  is  preserved  by  divine 
power,  in  the  midst  of  the  flames,  un- 
consumed.  The  Church  is  in  truth  the 
salt  that  preserves  the  whole  from  des- 
truction. O  brethren,  may  you  ever  be 
as  "the  salt  of  the  earth,"  and  may  this 
salt  never  lose  its  savour.  O  may  you 
never  even  for  a  season  be  again  incor- 
porated with  and  become  like  that  mass 
of  worldliness  from  which  you  have 
been  taken.  Rather  may  you  be  honor- 
ed of  God  in  turning  many  around  you 
from  darkness  to  light,  that  they  also 
with  you  may  obtain  an  inheritance 
among  them  that  are  sanctified. 

The  circumstances  of  the  times  are 
peculiar. 

My  brethren,  we  live  in  remarkable 
times;  -  one  of  those  seras  which  may 
well  be  called  critical.  Just  at  the  time 
when  the  Apostles  first  diffused  the  Gos- 
pel of  Christ,  or  when  the  Reformation 
revived  the  Gospel,  were  each  a  crisis,  so 
is  the  present  day  a  crisis  in  the  history 
of  the  world.  God  has  been  marvellous- 
ly at  work,  stirring  up  his  people  to  en- 
larged efforts  to  diffuse  his  Gospel ;  and 
Satan  has  been  marvellously  at  work  in- 
tending to  hinder,  yet  unconsciously 
helping  forward,  the  triumphs  of  the 
gospel. 

Yet  is  there  much  in  the  church,  and 
in  the  world,  that  may  appal  the  stoutest 
heart,  and  lead  to  deepest  humiliation  and 
prayer. 

Many  of  us  can  remember  the  out- 
breaking of  the  first  French  Revolution, 
and  the  changes  it  produced  throughout 
Europe.  We  have  lived  to  see  a  second 
Revolution,  still  more  portentous  in  its 
signs,  and  likely  in  its  progress  to  affect 
every  civilized  nation.  It  is  manifest 
that  the  foundations  of  the  earth  are  out 
of  course,  the  pillars  of  it  are  tottering, 
and  God  is  shaking  every  thing,  and  up- 
rooting the  ancient  things,  that  that  king- 
dom which  cannot  be  shaken  may  be  es- 
tablished. God  is  using  implements  that 
he  will  lay  aside  when  they  have  accom- 


FOR  TIME  AND  ETERNITY". 


425 


plished  his  work.  We  see  the  loosening 
of  the  soil  about  every  plant — we  seethe 
trembling  and  waving  of  the  deeply-root- 
ed trees  of  evil,  and  we  are  sure  that  our 
Lord's  word  must  be  realized.  Popery,  In- 
fidelity, Mahomedanism,  Paganism,  Su- 
perstition, merely  nominal  Christianity, 
and  in  the  words  of  Christ,  "  every  plant 
that  my  heavenly  Father  hath  not  plant- 
ed, shall  be  rooted  up." 

And  when,  after  taking  this  general 
view,  we  look  at  our  own  country  in 
particular,  the  Christian's  heart  must 
feel  that  there  is  much  to  be  anxious  for 
about  the  best  interests  of  England. 

The  characteristic  of  our  times  is  em- 
inent ungodliness  in  men  who  yet  bear 
the  Christian  name.  They  deny  not  the 
faith  in  general  in  open  avowal  of  their 
unbelief,  they  call  themselves  Christians; 
but  the  very  character  of  all  their  actions 
is,  "  There  is  no  God." — The  very  spirit 
which  animates  them  is  a  throwing  off 

.  all  authority  and  restraint,  divine  and  hu- 
man, saying,  u  let  us  break  their  bands 
asunder,  and  cast  away  their  cords  from 

I  us."  And  these  principles  have  spread 
to  such  an  extent  as  to  loosen  all  the  for- 
mer bonds  of  society — "  there  is  no  fear 
of  God  before  their  eyes." 

We  see  this  in  some  striking  features. 

•  The  Sunday  newspapers,  in  thousands  and 
tens  of  thousands,  issue  from  the  press, 
and  in  righteous  punishment  for  the  na- 
tional sin  of  not  restraining  so  great  a 
violation  of  God's  holy  law,  circulate 
principles  of  insubordination  and  con- 
tempt of  authority,  and  diffuse  the  worst 
of  poison,  even  poisoning  the  springs  of 
men's  actions  ;  and  if  the  fountain  be  bad, 
if  the  principles  be  corrupt,  what  else  can 
be  the  streams  ?  The  open  avowal  of  in- 
fidelity is  another  painful  feature.  Our 
more  pious  forefathers  would  indeed  have 
been  appalled,  that  shops  for  the  sale  of 
avowed  infidel  publications  should  be 
opened  and  encouraged,  that  the  Sabbath 
should  have  its  lectures  in  infidelity,  and 
that  periodical  infidel  works  shouldhavc 
free  circulation  and  sale.  Ought  we  not 
to  be  humbled  ?  Will  not  God  visit  for 
these  things  ? 

Another  feature  that  may  excite  much 
anxiety,  is  holding  800,000  of  our  fellow 
beings  in  slavery  :  after  all  the  light  that 

54 


has  been  thrown  on  this  subject,  I  con- 
sider the  guilt  of  England  as  not  small 
in  still  continuing  unredressed  so  serious 
an  evil.  The  Egyptians  were  destroyed 
for  keeping  in  bondage  the  Israelites; 
and  God  grant  us  grace  to  deliver  our- 
slaves  from  bondage  before  our  neglect 
calls  down  merited  judgment  upon 
us. 

Other  features  of  the  times  might  be 
noticed,  but  they  have  in  a  measure  been 
more  or  less  the  characters  of  every  age  : 
the  spirit  of  drinking  among  the  poor, 
the  frauds  in  trade,  the  hardness  of  heart 
which  calculates  only  the  gain  to  be  ac- 
quired, the  pride,  oppression,  and  dissi- 
pation of  the  higher  ranks,  and  the  in- 
subordination, deceit,  and  recklessness  of 
the  lower,  however,  form  a  mass  of  grow- 
ing national  iniquity  that  may  well  fill 
us  with  sorrow  and  confusion  of  face  be- 
fore God. 

The  state  of  the  Church  of  Christ 
will  also  cause  much  anxiety  to  the  con- 
siderate Christian.  Corinth  itself  had 
not  the  multiplied  divisions  and  the  con- 
tentions among  brethren  that  London 
now  has.  I  mean  not  among  nominal 
Christians,  nor  among  different  denom^ 
inations,  but  among  Christians,  "  holding 
the  head."  It  is  painful  indeed  to  see  the 
multitudes  that  are  carried  away  by  eve- 
ry wind  of  doctrine,  and  that  seek  after 
novelties,  as  if  something  new  was  to  be 
discovered  in  Christianity.  Faith,  hope, 
and  love,  the  substance  of  all  experimen- 
tal truth,  and  Christ  crucified,  the  sum  of 
saving  knowledge,  are  neglected  for  spec- 
ulative refinements  and  uncertain  views 
of  futurity.  Others  again  arc  carried 
away  by  the  love  of  criticism  and  new 
canons  of  interpretation  into  the  very 
regions  of  infidelity.  Hence  also  a  dan- 
gerous reaction,  leading  to  the  neglect  of 
sound  criticism,  the  despising  of  prophe- 
syings,  and  shutting  the  mind  against 
gtowth  in  the  knowledge  of  our  Lord 
Jesus. 

When  I  look  at  these  things  I  am  re- 
minded of  our  Saviour's  words  to  his 
disciples,  and  I  would  address  them  to 
you  :  "  Will  yc  also  go  away  ?"  I  am 
afraid  lest  any,  especially  of  the  younger 
part  of  my  flock,  of  whose  ardent  zeal 
and  devotedness  I  have  had  many  proofs, 


426 


THE  CHIEF  CONCERNS  OF  MAN 


should  be  led  away  by  those  who,  though 
pious  men,  hold  and  are  zealous  to  prop- 
agate new  theories  in  religion,  as  if 
there  could  be  a  superior  way  of  life  than 
the  meek,  contrite,  humble,  and  loving 
way  arising  from  the  Spirit's  work  on 
the  heart,  the  view  of  our  own  depravi- 
ty, and  the  Saviour's  rich  grace  in  freely 
justifying  and  then  sanctifying  and  mak 
ing  us  meet  for  heaven.  I  fear  lest  any 
should  become  heady  and  high-minded, 
trusting  in  themselves  that  they  are  the 
temple  of  the  Lord,  and  despising  others 

These  are  sifting  times ;  men's  hearts 
are  failing  them  for  fear  of  what  is  com 
ing  on  the  earth  ;  they  are  exciting  times, 
and  Christians  may  be  carried  away  with 
the  excitement ;  but  ever  remember 
Christ's  words,  "  My  kingdom  is  not  of 
this  world ;"  ever  act  on  Solomon's  di 
rection,  "  My  son,  fear  thou  the  Lord  and 
the  king,  and  meddle  not  with  them  that 
are  given  to  change."  Prov.  xxiv,  21. 

True  it  is  that  any  thing  is  better  than 
a  general  torpor  and  death  in  religion 
and  self-satisfaction  in  that  torpor  and 
death ;  and  the  very  excitement  of  the 
present  day  shows  that  there  is  great 
good  going  on,  yet  many  peculiar  tempt- 
ations beset  the  Christian  at  such  times 
and  those  who  would  avoid  them  must 
walk  closely  with  God,  and  wait  con 
stantly  upon  him. 

2.  The  practical  directions  given. 

Be  perfect,  be  of  good  comfort,  be  of 
one  mind,  live  in  peace. 

Here  are  four  plain  practical  directions. 
May  the  Lord  enable  me  duly  to  set  them 
before  you. 

Be  perfect. 

Be  entire  and  complete.  Be  consist- 
ent throughout ;  a  thorough  Christian 
walking  worthy  of  the  Gospel.  This  in- 
cludes the  whole  practical  walk  of  the 
Christian. 

The  root  of  this  perfection  is  only  in 
the  Lord  Jesus  Christ  and  our  union  with 
him.  As  we  are  one  in  Christ  we  are 
perfect.  "Ye  are  complete  in  him." 
You  are  witnesses  how  constantly  your 
minds  have  been  directed  to  Him,  the 
Alpha  and  the  Omega,  the  beginning  and 
the  ending.  All  your  justification  is  in 
him  who  is  made  of  God  unto  you  right- 
eousness.   All  your  adoption  is  in  him  ; 


"  to  as  many  as  received  him,  to  them 
gave  he  power  to  become  the  sons  of 
God,  even  to  them  that  believe  on  his 
name."  All  your  sanctification  is  by 
him.  "  He  is  made  of  God  unto  us 
sanctification,"  as  the  fulness  of  the  Spirit 
was  received  by  him  for  sinners,  and  is 
from  him  communicated  to  them,  that 
they  may  be  enlightened,  purified,  and 
comforted.  Never  can  I  regret  having 
directed  you  simply  to  the  Saviour  for 
all  you  need;  and  had  I  a  thousand 
tongues,  they  should  all  speak  of  Christ, 
and  direct  the  hearers  only  to  him.  Now 
abide  in  him. 

But,  if  you  would  be  perfect,  while 
God  is  working  "  in  you  to  will  and  ta 
do  of  his  good  pleasure,"  you  must  work 
out  your  own  salvation  with  fear  and 
trembling."  "  As  ye  have  received  Christ 
Jesus  the  Lord,  so  walk  ye  in  him." 
Nothing  is  more  essential  to  your  pros- 
perity than  maintaining  habitual  com- 
munion with  God.  My  beloved  breth- 
ren, I  beseech  you  to  seek  God  in  pri- 
vate prayer,  with  all  diligence  and  pa- 
tient perseverance,  every  morning  before 
you  go  to  your  business,  and  let  not  this 
all-important  work  be  conducted  care- 
lessly and  cursorily,  but  earnestly  and 
steadily.  And  again  in  the  evening,  it  is 
a  bad  habit  to  defer  private  devotions  till 
a  late  hour,  when  usually  men  become 
heavy  and  sleepy.  Many  Christian  fam- 
ilies have  found  it  a  good  rule  for  the 
several  members  to  retire  at  a  fixed  and 
early  hour  in  the  evening,  for  their  more 
private  devotions.  The  due  and  serious 
observance  of  family  worship,  including 
a  hymn  of  praise,  reading  the  Scriptures, 
short  observations  upon  the  portion  read, 
and  a  devout  prayer,  is  another  material 
part  of  the  order  of  a  religious  house- 
hold walking  according  to  the  rules  of 
the  Gospel.  The  diligent,  holy,  watch- 
ful, and  conscientious  keeping  of  the 
Sabbath-day,  is  eminently  needful  for 
your  soul's  welfare.  As  is  the  regular 
attendance  at  the  preparatory  meetings,* 
and  at  the  monthly  and  other  commun- 
ions around  the  table  of  the  Lord,  sea- 


"  On  the  Thursday  before  the  Communion,  the 
Author  had  a  meeting'  of  his  communicants 
which  he  believes  to  have  been  very  profitable 


FOR  TIME  AND  ETERXfTY. 


437 


sons  in  which  we  have  now  so  long  to- 
gether enjoyed  fellowship  with  our  Sa- 
viour, and  fellowship  with  each  other. 


to  his  people.  He  subjoins  the  circular  which 
was  given  to  the  Communicants  on  the  forma- 
tion of  this  meeting" : — 

To  the  Communicants  at  Sir  George  Wheler's 
Chapel. 
My  Christian  Friends, 

Feeling-  deeeply  the  importance  of  fervent 
and  united  prayer,  and  of  further  intercourse 
with  those  who  attend  my  ministry,  I  have  con- 
sidered it  desirable  to  circulate  the  following 
address. 

The  relation  in  which  a  minister  of  Christ 
stands  to  his  people  is  most  important  and  in- 
teresting. He  is  considered  in  the  Scriptures 
as  the  Shepherd,  who  is  to  feed  the  flock  of 
Christ  with  the  pure  word  of  God,  and  to  guard 
them  with  constant  care  ;  the  steward,  who  dis- 
penses the  mysteries  of  Christ,  and  ha3  to  give 
account  of  his  stewardship  hereafter  ;  and  the 
watchman,  who  has  continually  to  watch  over 
the  souls  committed  to  his  charge,  and  is  re- 
sponsible to  God  for  his  fidelity.  And  you,  my 
dear  friends,  have  immensely  important  inter- 
ests at  issue — even  nothing  less  than  those 
which  most  directly  concern  your  present  and 
your  everlasting  happiness.  "  Take  heed  how  ye 
hear."  "The  preaching  of  the  cross  i3  to  them 
that  perish  foolishness ;  but  unto  us  who  are 
saved,  it  is  the  wisdom  of  God  and  the  power 
of  God."  "Receive  with  meekness  the  en- 
grafted word,  which  is  able  to  save  your  souls." 
— To  discharge  these  duties,  our  sufficiency, 
whether  as  minister  or  people,  is  wholly  of  God. 
Let  us  pray  much  for  each  other.  "  Brethren, 
pray  for  us,  that  the  word  of  the  Lord  may 
have  free  course  and  be  glorified." 

It  is  also  important  that  there  should  be  as 
much  knowledge  of  each  other  as  circumstan- 
ces will  admit.  There  are  peculiar  impedi- 
ments, in  thi3  crowded  and  busy  metropolis,  to 
that  full  knowledge  of  our  hearers  uhh  h  i.-  so 
desirable,  and  found  to  be  no  advantageous  in 
other  situations.  But  it  has  appeared  to  me 
that  something  more  might  be  done  to  promote 
a  spirit  of  prayer  and  personal  intercourse 
among  us,  by  a  monthly  meeting  of  the  Com- 
municants. There  is  a  special  promise  con- 
nected with  such  meetings.  "Th.-y  th.it  feared 
the  Lord  spake  often  one  to  another  ;  and  the 
Lord  hearkened  and  heard  it;  and  a  book  oi 
remembrance  was  written  before  him  fbl  them 
that  feared  the  Lord,  and  that  tlmuirht  up.m 
his  name  :  And  they  shall  be  mine,  saith  the 
Lord  of  Hosts,  in  that  day  when  I  make  up  DM 
igwels;  and  I  will  spare  them  as  a  man  •pan  th 
his  own  son  that  serveth  him." 

With  these  views,  I  propose  holding  a  month- 
ly meeting,  at  such  place  as  shall  be  f<  'Mil. I 
most  convenient,  of  such  of  our  regular  Com- 
municants as  may  be  disposed  to  aatemble.  It 
has  been  my  anxious  wish  to  have  more  private 
intercourse  with  the  flock  committed  to  my 
charge,  and  to  sec  them  more  and  more  united 


0  my  brethren,  be  not  slack  and  negli- 
gent in  private  preparation  for  those  du- 
ties ;  your  spiritual  profit  in  them  is 
greatly  connected  with  previous  diligence 
in  retired  duties,  in  holy  meditation, 
self-examination,  humiliation,  prayer,  and 
renewed  exercises  of  faith.  My  prayer 
for  you  is,  "the  God  of  peace,  that 
brought  again  from  the  dead  our  Lord 
Jesus,  that  great  Shepherd  of  the  sheep, 
through  the  blood  of  the  everlasting 
covenant,  make  you  perfect  in  every 
good  work  to  do  his  will,  working  in 
you  that  which  is  well  pleasing  in  his 
sight,  through  Jesus  Christ ;  to  whom  be 
glory  for  ever  and  ever.  Amen."  Heb. 
xiii,  20,  21. 

Be  of  good  comfort. 

Are  any  of  you  cast  down  ?  I  believe 
that  some  of  you,  knowing  that  there 
has  been  a  remarkable  blessing  in  the 
last  year  or  two  of  my  ministry  here, 
and  that  institutions  have  been  formed 
among  us  that  have  been  greatly  pros- 
pered, have  been  ready  to  fear  that  these 
things  may  not  go  on,  when  the  instru- 
ment in  some  degree  used,  has  been  re- 
moved. But  why  despond  ?  remember 
David's  resource,  "Why  art  thou  casU 
down,  O  my  soul  ?  and  why  art  thou  dis- 
quieted within  me  ?  Hope  thou  in  God  ; 
for  I  shall  yet  praise  him,  who  is  the 
health  of  my  countenance,  and  my  God." 
Psalm  xlii,  11.  The  same  gracious  God 
who  makes  use  of  what  instruments  lie 
pleases,  knows  what  his  garden  needs, 


in  a  spirit  of  Christian  love.  I  would  fain  hope 
that  such  a  devotional  meeting,  amongst  other 
advantages,  will  have  this  beneficial  tendency, 
that,  bringing  the  minister  and  the  Communi- 
cants nearer  to  each  other,  a  Christian  spirit 
will  more  and  more  abound. 

I  would  therefore  heir  to  mention,  that,  if  the 
Lord  permit,  it  will  afford  me  ereat  satisfaction 
to  Met  with  such  of  our  regular  Communi- 
i  ants  as  may  be  willin  •  t  •  attend,  on  the  Th  ur~ 
day  previous  to  the  Sacrament  Sunday,  in  the 
evening,  at  seven  o'clock  precisely.    The  t'n-t 

meeting  to  be  on  Uturtdaj  the  19th  of  October 
in  t.  at  the  Chapel. 

I  shall  feel  obliged  if  those  Communicant* 
who  purpose  to  attend,  would  previously  .-cud 
their  nam*  s. 

Believe  me  to  remain  your  affectionate  friend, 
and  servant  in  the  l.oid, 

Bowamo  Bi<  kekhtsth. 

10,  Uranxhurt/  Park,  Islington, 
October  3,  18'J9. 


THE  CHIEF  CONCERNS  OF  MAN 


and  if  he  lays  one  aside,  or  takes  it  for 
other  work,  it  is  only  to  raise  another 
instrument  that  shall  more  completely 
accomplish  his  work.  I  would  apply 
to  you  Jacob's  consolation  to  Joseph  ; 
though  I  remove,  God  does  not.  The 
dying  Patriarch  said,  "  I  die,  but  God 
shall  be  with  you,  and  bring  you  to  the 
land  of  our  fathers." 

It  pleased  God  to  bless  among  you  a 
sermon  upon  these  words,  "Cease  ye 
from  man,  whose  breath  is  in  his  nostrils ; 
for  wherein  is  he  to  be  accounted  of?" 
Some,  I  believe,  remember  that  sermon  : 
now  you  and  I  are  called  to  practise  in 
this  instance  the  duty  there  prescribed. 
O  it  is  good  to  look  wholly  off  the  poor 
creature,  and  to  glory  only  in  the  Crea- 
tor. And  what  grounds  of  comfort  there 
are  for  you  !  True,  you  are  needy  crea- 
tures j  the  very  fulness  and  extent  of 
God's  promises  show  this,  for  there  is 
no  useless  promise ;  but  you  cannot  have 
a  want  for  which  there  is  not  a  supply 
in  the  promise  ;  you  cannot  have  a  fear 
but  there  is  a  suitable  encouragement. 

Only  look  to  your  heavenly  parent. 
O  what  inexpressible  glories  and  riches 
and  blessedness  centre  in  Him  as  the 
ever-living  and  ever-flowing  fountain  of 
all  good;  he  has  all  wisdom  and  all 
truth,  all  power  and  all  tenderness, — all 
holiness,  and  all  compassion,  all  majesty, 
and  all  love.  With  such  a  Father  how 
can  you  despond.  Be  of  good  comfort, 
God  is  your  Father. 

Only  look  up  to  the  Lord  Jesus  Christ ; 
"  the  brightness  of  his  Father's  glory" — 
your  all  in  all.  Do  you  feel  that  you 
are  lost,  what  a  Saviour  is  here  for  the 
lost !  Do  you  feel  that  you  are  guilty  ? 
what  a  Redeemer  for  the  guilty  !  Do 
you  feel  that  you  are  sinful  ?  what  a 
High  Priest  for  the  sinful !  Are  you  sen- 
sible of  your  ignorance  ?  O  what  a 
prophet  and  teacher  for  the  ignorant ! 
Are  you  thinking  that  you  are  weak  and 
defenceless  ?  O  what  a  King  you  have  ; 
the  King  of  kings,  fully  able  to  protect 
all  his  people.  Be  of  good  comfort, 
Christ  is  your  Saviour. 

Or  again,  if  you  want  grounds  of  com- 
fort, only  look  up  to  the  Holy  Spirit. 


He  is  the  very  Comforter  of  the  com- 
fortless ;  the  teacher,  the  guide,  the  help- 
er of  the  elect  of  God.  Do  you  mourn 
under  your  corruption  ?  O  what  a  sanc- 
tifier  is  at  hand  to  purify  you;  do  you 
feel  your  deadness  ?  O  what  a  quicken- 
ing Spirit  is  the  Divine  Spirit:  only  pray 
with  David,  "  Thy  Spirit  is  good,  lead 
me  in  the  land  of  uprightness.  Quicken 
me,  O  Lord,  for  thy  name's  sake."  He 
sanctifieth  all  the  elect  people  of  God. 

Do  you  doubt  if  you  are  among  his 
elect  1  Go  to  Jesus  and  so  make  it  sure. 
"  All  that  the  Father  giveth  me  shall 
come  unto  me."  Do  you  think  that  he  will 
not  receive  you ;  hear  his  assurance, 
"  Him  that  cometh  unto  me,  I  will  in  no 
wise  cast  out." 

Do  you  fear  that  your  sins  cannot  be 
pardoned? — O  yes,  they  can,  whatever 
they  be  ;  if  you  go  to  Christ,  his  blood 
"  cleanseth  from  all  sin :  Come,  now, 
and  let  us  reason  together,  Though  your 
sins  be  as  scarlet,  they  shall  be  as  white 
as  snow  ;  though  they  be  red  like  crim- 
son, they  shall  be  as  wool."  Isa.  i,  18. 

Do  you  doubt  whether  you  shall  per- 
severe to  the  end  ?  Were  this  left  to 
yourself  you  might  well  doubt,  but  your 
soul  is  in  better  hands — even  "  kept  by 
the  power  of  God,  through  faith  unto 
salvation." 

Do  you  feel  the  loss  of  earthly  friends 
who  have  been  a  blessing  to  you  ?  O 
think  of  Him  who  only  made  them  to 
be  any  blessing,  and  who  has  said,  "  I 
will  not  leave  thee,  nor  forsake  thee,  so 
that  we  may  boldly  say,  The  Lord  is  my 
helper,  and  I  will  not  fear  what  man  can 
do  unto  me." 

But  my  heart  is  full,  and  I  stop.  May 
our  God  pour  out  his  Spirit  so  fully  upon 
you,  that  you  may  receive  a  rich  bless- 
ing even  in  our  parting  sermons,  and  we 
may  together  devote  ourselves  from  this 
day,  afresh  to  his  service.  "Now  our 
Lord  Jesus  Christ  himself,  and  God  even 
our  Father,  which  hath  loved  us,  and 
hath  given  us  an  everlasting  consolatiod 
and  good  hope  through  grace,  comfort 
your  hearts,  and  stablish  you  in  every 
good  word  and  work."  2  Thess.  ii,  16, 
17. 


FOR  TIME  AND  ETERNITY. 


429 


SERMON  XVIII. 


SECOND  FAREWELL  SERMON. 

Finally,  brethren,  farewell.  Be  perfect,  be  of 
good  comfort,  be  of  one  mind,  live  in  peace, 
and  the  God  of  love  and  peace  shall  be  with 
you. — 2  Cor.  xiii,  11. 

I  resume  once  more  the  consideration 
of  St.  Paul's  address. 

In  the  morning,  I  stated  these  points 
as  included  in  our  text.  1.  The  circum- 
stances in  which  this  farewell  address 
was  made;  2.  The  practical  directions 
given;  3.  The  parting  good  wish  ex- 
pressed ;  4.  The  promise  added.  We 
have  already  dwelt  on  the  first  part  of 
the  subject,  and  have  also  explained  two 
of  the  four  practical  directions  given. 
I  proceed  with  the  third  practical  direc- 
tion. 

Be  of  one  mind. 

I  must  say,  thanking  our  God  for  this 
grace,  that  you  have  been  remarkably 
so  hitherto.  It  has  been  my  joy  and 
comfort  to  witness  your  unanimity. 
"When  I  consider  how  many  hindrances 
there  are  to  this,  how  Satan  delights  to 
sow  divisions  among  brethren,  and  how 
many  corruptions  in  one  heart  tend  to 


To  God  be  all  the  glory.  Now  "let 
brotherly  love  continue."  Let  the  same 
spirit  ever  characterize  all  your  inter- 
course with  each  other,  and  with  the  be- 
loved brother  who  succeeds  me. 


To  the  Congregation  usually  attending  Wheler 

Chapel. 
My  Christian  Friends — 

At  the  commencement  of  a  new  year,  I  de- 
sire to  express  my  hearty  gratitude  to  the  God 
and  Father  of  our  Lord  Jesus  Christ,  for  the 
many  mercies  which  have  been  given  to  us  as 
a  Congregation  in  the  last  year,  and  more  es- 
pecially for  the  ready  liberality  and  affectionate 
interest  with  which  you  have  supported  various 
Religious  Societies.  Let  us  give,  with  one  mind 
and  heart,  all  the  glory  to  "  the  Father  of  mer- 
cies, and  God  of  all  comfort." 

Thinking  it  very  probable  that  others  of  the 
Congregation  would  gladly  join  more  of  the 
charities  connected  with  us,  were  they  fully 
aware  of  them,  and  of  the  persons  who  would 
receive  their  contributions,  I  have  determined 
to  circulate  this  address  with  the  following  list 
of 

RELIGIOCS  SOCIETIES   AND    CHARITIES    IS  CON- 
NEXION WITH   WHELER  CHAPEL. 

L  Wheler  Chapel  Church  Missionary  Associa- 
tion. 

This  Association  was  formed  in  1814.  The 
sum  raised  from  its  formation  to  January  1, 
1629,  amounted  to  1907/.  2s.  Id.  The  Collec- 
tions and  Subscriptions  in  the  last  year  162/.^ 
10s.  6d.  The  subscription  is  one  guinea  a  year, 
payable  at  Christmas.  Mr.  J.  D.  Kincaid.  14 
excite  and  Stir  up  Strife  and  contention  White-Lion  Street,  is  Treasurer  and  Secretary. 

There  are  many  Collectors,  who  will  thankfully 
receive  small  weekly,  monthly,  or  quarterly  con- 
tributions. 


*  in  the  hearts  of  many.  I  cannot  but  ad- 
mire the  grace  of  God  which  has  united 
us  together  in  the  bonds  of  Christian 
love.  I  doubt  not  that  God  has  much 
blessed  our  Religious  Societies  to  the 
furtherance  of  this,  while  he  has  given 

^us  a  spirit  of  union  in  carrying  them 
forward.  Our  District  Visiting  Society, 
formed  under  the  sanction,  and  with  the 
kjnd  assistance  of  the  Rector  of  the  Par- 
ish, has  brought  us  together  on  the  in- 
teresting Christian  duty  of  visiting  the 
fatherless  and  widows  in  their  affliction. 
Our  Schools  for  religious  Instruction,  our 
Infant  School,  our  Missionary  Association 
and  the  other  charities  connected  with  our 
Chapel,  have  had  the  same  effect ;  and 
in  all,  the  spirit  of  Christian  unity  has 
been  vouchsafed,  disposing  us  to  submit 
"one  to  another  in  the  fear  of  God.*" 


*  The  Author  subjoins  a  circular  addrc«,  giv- 
ing an  account  of  the  Charities  connected  with 
the  Chapel. 


IfHwill  Chapel  Schools  for  Religious  Instruc- 
tion. 

These  schools  were  formed  about  thirteen 
years  ago.  The  children  are  entirely  instructed 
by  the  kindness  of  voluntary  Teachers,  connect- 
ed with  the  Congregation,  and  under  the  su- 
pcrintendance  of  the  Minister.  There  arc  now 
one  hundred  and  fourteen  Iwys,  and  eighty  girls 
in  the  Schools.  The  sum  raised  by  the  Collec- 
tion la.st  year  was  11*/.  I  V  KM.  There  have 
been  no  regular  Subscriptions,  but  the  expenses 
above  the  collection  have  been  defrayed  out  of 
the  Wheler  Chapel  Poor  Fund.  Mr.  AoMI 
Perry,  4  Wood  Street,  Spitalfields,  is  Treasur- 
er;  and  Mr.  Thomas  Howler,  5  Carter  Street,  is 
Secretary. 

Wheler  Chapal  Jews'  Association. 

Sermons  have  been  prtached  for  the  Society 
for  the  Conversion  of  the  Jews  for  never.il  years 
past.  The  Cllcction  la-t  year  am.  wnt<  ,i  to 
15/.  0s.  ft  I -2d.  Sul .si  ripti-.n*  will  I"'  i«;  «  i\ed 
by  Mr.  Goodburns,  No.  *J,  l.'ni.'ii  St r.  .  t  K.i  t. 

1  W  heler  Chapel  Infant  School. 
Thie  School  was  formed  in  connexion  with 


430 


THE  CHIEF  CONCERNS  OF  MAN 


For  this  end  come  out  from  the  world. 
Christians  must  now  be  more  and  more 
separate  and  distinct  from  an  ungodly 
word.  In  the  midst  of  all  the  scenes 
around  of  poiitical  and  national  excite- 
ment, lift  up  the  standard  of  the  cross, 
be  every  where  decided  for  Christ;  the 
more  openly  you  wisely  confess  him, 
the  more  peace  will  you  have  within, 
and  the  more  useful  you  will  be  among 
your  brethren.  The  more  bold  you  are 
for  Christ,  in  the  spirit  of  Christ,  and 
according  to  the  word  of  Christ,  the 
more  you  will  gain  the  love  of  his  true 
disciples,  and  no  love  in  this  world  is 
comparable  to  theirs. 


the  congregation  in  October  last.  There  are 
now  eighty  Infants  on  the  books.  The  sum  con- 
tributed has  amounted  to  39/.  7s.  6d.  The  sub- 
scription is  half-a-guinea  a  year.  Mr.  Tibbatts, 
44  Bishopsgate  Without,  is  Treasurer ;  and  Mr. 
John  Hopkins,  60  High  Street,  Shoreditch,  is 
Secretary. 

5.  Wheler  Chapel  District  Visiting  Society. 

This  Society  was  formed  Dec.  11,  1829.  The 
Collections  and  Contributions  already  amount 
to  65/.  15s.  Id.  The  object  is  to  provide  a  gen- 
eral and  systematic  visitation  of  the  Poor  in 
that  part  of  the  parish  of  Christ  Church,  Spit- 
alfields,  committed  to  the  Wheler  Chapel  Dis- 
trict Local  Committee,  for  the  purpose  of  im- 
proving their  temporal  and  spiritual  condition. 
The  district  comprehends  all  that  part  of  the 
parish  of  Christ  Church  which  lies  to  the  North 
of  Spital  Square,  Lamb  Street,  Brown's  Lane, 
and  Montague  Street,  with  the  north  sides  of 
those  streets.  The  subscription  is  half-a-guinea 
or  upward  a  year.  Mr.  J.  Hopkins,  60  High 
Street,  Shoreditch,  is  Treasurer  ;  and  Mr.  H. 
S.  Gowing,  29  Mount  Street,  Whitechapel,  is 
Secretary. 

6.  Norton  Falgate  Sehool. 

The  girls  educated  in  this  School  attend  the 
Chapel,  and  receive  instructions  from  voluntary 
Teachers  connected  with  the  congregation. 
There  are  forty-two  children.  There  have  been 
Collections  almost  yearly  for  them.  The  Col- 
lection last  year  was  19/.  5s.  9d.  John  Wallcn, 
Esq,  11  Spital  Square,  is  Treasurer;  and  Mr. 
J.  D.  Kincaid,  44  White  Lion  Street,  is  Honor- 
ary Secretary. 

7.  Spitalfields  Benevolent  Society. 

This  Society  was  formed  in  1811.  The  mem- 
bers of  the  Wheler  Chapel  Congregation,  from 
its  formation,  have  taken  an  active  share  in  its 
proceedings.  A  Collection  in  its  behalf  was 
made  last  year,  amounting  to  58/.  12s.  lOd. 
The  Stewards  of  the  Society  are  Mr.  Edward 
Suter,  19,  Cheapsidc ;  Mr.  J.  Daughtrey,  5, 
Bartlett's  Buildings;   Mi.  W.  Carr,  7,  Throg- 


Above  all,  beware  of  ungodly  connex- 
ions. Let  not  any  worldly  advantages 
tempt  you  to  unite  yourselves  in  business 
with  those  who  hate  the  Gospel.  Espec- 
ially let  me,  as  a  parting  caution,  charge 
my  younger  hearers,  never  to  unite  them- 
selves in  marriage  to  those  whom  they 
have  not  good  reason  to  believe  to  be 
truly  converted  to  God.  The  scripture 
rule  is  express,  "  Be  ye  not  unequally 
yoked  together  with  unbelievers:  for 
what  fellowship  hath  righteousness  with 


morton-street.  The  subscription  is  half-a-guin- 
ea a  year,  or  upward. 

There  have  been  also  occasional  collections 
for  the  following  purposes : 

8.  Educational  Clothing  Society.  III.  3s. 
Treasurer,  Mr.  E.  de  Caligny,  12,  Cooper's  Row, 
Trinity  Square  ,  Secretary,  Mr.  H.  Wimbolt,  6> 
Wilmot  Square,  Bethnal  Green: 

9.  Spitalfields  National  School.  161.  10s.  4d„ 
Sub-Treasurer,  Mr.  Fremont,  Brown's  Lane ; 
Honorary  Secretary,  Rev.  W.  Stone,  M.  A.  Rec- 
tor, Church  Street,  Spitalfields. 

10.  Lights,  &c.  for  Wednesday  Evening  Lec- 
turship.    11.  6s.  5  l-4d. 

11.  The  London  Dispensary.  Sir  Francies 
Desanges,  Knt.  Treasurer  ;  and  Mr.  Church, 
22  Spital  Square,  Secretary.  The  subscription 
is  one  guinea  a  year. 

Those  who  have  done  most  for  these  Societies 
will,  I  am  persuaded,  be  the  first  to  feel  and  say, 
"  we  are  unprofitable  servants  ;  we  have  done 
that  which  was  our  duty  to  do."  Ever  bear  in 
mind,  my  Christian  friends,  the  inseparable  con- 
nexion between  the  right  reception  of  true  doc- 
trine, and  abounding  fruitfulness  in  good  works. 
If  I  am  able  to  say  to  you,  "By  grace  are  ye 
saved,  through  faith ;  and  that  not  of  yourselves, 
it  is  the  gift  of  God  ;  not  of  works,  lest  any 
man  should  boast ;"  I  shall  be  able  also  to  add, 
"  For  we  are  his  workmanship,  created  in  Christ 
Jesus  unto  good  works,  which  God  hath  before 
ordamed  that  we  should  walk  in  them." 

But,  indeed,  I  need  not  urge  this  truth  on 
very  many  who  have,  I  doubt  not,  to  their  power \ 
and  some  beyond  their  power,  assisted  in  our 
plans  of  doing  good.  May  that  gracious  Fath- 
er, "  who  is  able  to  make  all  grace  abound  to- 
ward you,  multiply  your  seed  sown,  and  in- 
crease the  fruits  of  your  righteousness  ;"  and 
may  you  all  enjoy  the  full  blessing  promised  to 
him  11  who  considereth  the  poor." 

Brethren,  pray,  also,  for  us. 
I  am,  your  affectionate  friend, 

and  servant  in  the  Lord, 

EDWARD  BICKERSTET1T. 

10  Barnsbury  Park,  Islington,  Jan.  1,  1830. 

The  Services  commence  in  the  Chapel  at  the 
undermentioned  hours  : — 

Sunday  Morning  Service,  eleven,  o'clock. 
Afternoon  Service,  three  o'clock, 
Evening  Service,  half-past  six  o'clock. 

Wednesday  Evening  Service,  during  the 
Winter  Moaths,  seven  o'clock. 


FOR  TIME  AND  ETERNITY. 


431 


unrighteousness,  and  what  communion 
hath  light  with  darkness  ?  and  what  con- 
cord hath  Christ  with  Belial?  or  what 
part  hath  he  that  believeth  with  an  infi- 
del ?"  Nothing  has  been  more  injurious 
to  the  soul,  than  ungodly  connexions. 
Many  a  fair  and  beautiful  blossom  that 
gave  rich  promise  of  fruit,  has  thus  been 
withered  and  blighted.  Make,  then, 
those  who  love  the  Lord  Christ  the  com- 
panions of  your  choice.  You  cannot  go 
out  of  the  world,  but  while  you  are  in  it, 
be  not  of  it.  Learn  the  happy  skill  of 
the  Chiistian,  to  live  above  the  world 
while  he  labours  on  it.  You  must  inev- 
itably associate  with  worldly  men,  they 
abound  on  every  side,  but  O  as  "  strang- 
ers and  pilgrims,"  only  sojourn  here,  and 
"  abstain  from  fleshly  lusts,  which  war 
against  the  soul."  The  more,  however, 
Christians  come  out  from  needless  con- 
nexion with  the  world,  the  more  intimate 
is  their  communion  with  God,  and  their 
union  and  communion  with  each  other. 
4.  Live  in  peace. 

This  is  the  last  practical  direction. 
The  Christian  is  eminently  a  man  of 
peace.  Never  was  it  more  needful  to 
state  distinctly  this  character,  to  the 
Church  of  Christ,  from  dangers  on  all 
sides  ;  dangers,  on  the  one  hand,  of  giv- 
ing up  or  withholding  truth;  and  dan- 
gers on  the  other  hand,  of  speaking  the 
truth  not  in  love,  but  in  pride  and  con- 
tention, or  urging  private  opinions  as  if 
they  were  fundamental  and  all-essential 
truths  of  God.  "The  wisdom  that  is 
from  above  is  first  pure,  then  peaceable, 
gentle,  easy  to  be  entreated,  full  of  mer- 
cy and  of  good  fruits,  without  partiality 
and  without  hypocrisy."  The  directions 
on  this  head  in  the  sacred  Scriptural  are 
numerous.  "  Blessed  are  the  peacema- 
kers, for  they  shall  be  called  the  children 
of  God."  Matt.  v.  "If  it  be  possible,  as 
much  as  lieth  in  you,  live  peaceably  with 
all  men."  Horn,  xii,  18.  "  Follow  peace 
with  all  men,  and  holiness,  without  which 
no  man  shall  see  the  Lord."  Heb.  xii, 
14.  "  Seek  peace,  and  ensue  it."  1  Pet 
iii,  11.  Our  Lord  and  his  Apostles  press 
this  duty  upon  us,  as  if  it  were  ever 
ready  in  this  perturbed  world  to  escape 
from  us,  and  we  must  daily  pursue  it ; 
or,  in  the  words  of  St.  Paul,  "  follow  af- 


ter the  things  which  make  for  peaee,  and 
things  wherewith  one  may  edify  another. 
Rom.  xiv.  19. 

It  will  be  clear,  however,  even  from 
these  directions,  that  peace  is  not  to  be 
desired  at  the  expense  of  religious  prin- 
ciple. This  must  be  retained  at  all  cost. 
Truth  is  never  to  be  sacrificed  for  peace  ; 
but  "  speaking  the  truth  in  love"  is  our 
happy  duty.  When  ungodly  men  abuse 
the  truths  of  the  Gospel,  we  must  "  con- 
tend earnestly  for  the  faith  which  was 
once  delivered  to  the  saints."  But  fre- 
quently peace  is  needlessly  broken  for 
the  giatification  of  some  sinful  passion, 
and  it  is  to  be  maintained  by  the  denial 
of  self  in  all  its  many  forms  of  self-will, 
self-indulgence,  self-wisdom,  ease,  pride, 
and  vanity.  If  we  be  true  followers  of 
peace,  we  shall  often  suffer  wrongfully 
for  the  sake  of  peace — "  if  ye  suffer  for 
righteousness'  sake,  happy  are  ye."  1 
Pet.  iii.  14.  I  need  not  tell  you,  my 
brethren,  that  Christians  are  "  as  sheep 
among  wolves,"  and  that  their  protec- 
tion is  not  in  an  arm  of  flesh,  but  in  the 
invisible  arm  of  Jehovah.  Be  then  men 
of  peace.  "  Do  all  things  without  mur- 
murings  and  disputings,  that  ye  may  be  N 
blameless  and  harmless,  the  sons  of  God, 
without  rebuke,  in  the  midst  of  a  crooked 
and  perverse  nation."  Phil.  ii.  14,  15. 

The  root  of  this  peace,  and  that  indeed 
from  which  alone  Christian  peace  can 
grow,  is  a  conscience  purified  through 
the  blood  of  Jesus.  If  I  have  peace  with 
God,  if  I  know  that  the  King  of  kings  is 
my  friend,  and  will  make  all  things  work 
for  my  good,  it  matters  little  what  the 
unquiet  spirits  of  this  world  do  to  disturb 
or  harass  me.  He  who  can  "  rest  in  the 
Lord,  and  wait  patiently  for  him,"  is  fix- 
ed on  an  immoveable  rock.  "Thou  wilt 
keep  him  in  perfect  peaco,  whose  mind 
is  stayed  on  thee,  because  he  trusted  in 
thee." 

The  direction,  Live  in  peace,  is  very 
comprehensive.  It  embraces,  first  of  all, 
peace  witli  God  |  let  this  he  maintained 
pure  and  clear — let  there  he  nothing  be- 
tween God  and  you  and  for  this  end 
continually  apply  afresh  to  "  the  blood  of 
sprinkling,  which  speaketh  better  things 
than  that  of  Abel.  Heb.  xii.  24.  There 
will  then  be  peace  within,  41  the  peace  of 


432 


THE  CHIEF  CONCERNS  OF  MAN 


God  which  passeth  all  understanding,  and 
which  shall  keep  your  hearts  and  minds 
through  Christ  Jesus;  a  sweet  tranquilli 
ty  of  mind,  calm  amidst  the  storms  and 
tempests  of  life,  and  composed,  if  not  joy 
ful   in  tribulation.     Peace  with  your 
brethren  in  Christ  and  all  your  fellow 
creatures,  has  already  been  noticed  ;  but 
this  direction  embraces  also  our  enemies. 
"  Love  your  enemies,  bless  them  that 
curse  you,  pray  for  them  that  despitefully 
use  you."    Here  is  the  lesson  of  our  Di 
vine  Master;  and  if  enabled  to  attain  this 
lesson,  often  will  you  find  that  "  when  a 
man's  ways  please  the  Lord,  he  maketh 
even  his  enemies  to  be  at  peace  with 
him." 

O  that  the  Redeemer's  bequest  to  his 
Church  may  be  yours  :  "  My  peace  I 
leave  with  you,  my  peace  I  give  unto 
you;  not  as  the  world  giveth,  give  I  unto 
you :  let  not  your  heart  be  troubled,  neith 
er  let  it  be  afraid." 

3.  The  parting  good  wish  expressed 

Finally,  brethren,  farewell. 

These  are  hard  words  to  say  where 
there  is  real  love,  as  they  imply  to  us  ab- 
sence and  separation ;  and  yet  they  are 
words  full  of  comfort.  The  Christian's 
farewell,  and  the  Christian  minister's 
farewell  more  especially,  is  an  expression 
full  of  hope  and  full  of  blessing.  The 
original  (/aigere)  might  be  rendered  re- 
joice or  be  glad;  and  as  there  is  nothing 
which  shall  not  minister  a  blessing  to  the 
child  of  God,  so  every  thing  may  give 
him  peace  and  joy.  All  things  are  in 
truth  working  for  good.  The  meetings 
and  partings,  the  absense  and  presence, 
of  those  dear  to  him,  are  all  from  the 
Lord,  all  in  love,  all  for  his  good. 

With  regard  to  our  own  immediate 
circumstances,  I  feel  that  my  separation 
from  you  is  truly  painful.  When  I  was 
appointed  over  this  congregation,  I  had 
not  the  slightest  expectation  of  ever  be- 
ing called  away.  I  fully  expected  to  la- 
bour among  you,  as  long  as  our  Divine 
Master  continued  my  health  and  strength. 
But  the  burden  of  the  many  duties  which 


was  upon  me  was  very  great,  and  it  is 
not  probable  that  I  could  much  longer 
have  sustained,  without  sinking  under  it. 
While  my  mind  was  much  exercised  on 
this  point,  it  pleased  a  gracious  Provi- 


dence quite  unexpectedly,  to  call  me  to 
another  important,  but  less  laborious 
sphere  of  duty.  It  was  not  from  want 
of  love  between  us  as  Minister  and  Con- 
gregation,— I  believe  this  love  was  mu- 
tual, sincere,  and  cordial ;  nor  was  it 
from  the  failure  of  a  blessing  here, — the 
Lord  gave,  and  to  him  alone  be  the  glory, 
a  rich  blessing  in  the  conversion  and  edi- 
fication of  many ;  nor  was  it  from  want 
of  returns  of  love  ;  from  our  earliest  con- 
nexion to  the  present  day,  from  the  first 
marks  of  your  welcome  to  the  last  of 
your  affectionate  remembrance,*  many 
have  been  the  proofs  which  you  have 
given  me  of  your  love  :  but  under  the 
whole  of  my  circumstances,  the  path  of 
Providence  appeared  to  me  too  plain  to 
be  mistaken  ;  and  I  leave  you  because  I 
cannot  doubt  God  has  appointed  for  me 
another  scene  of  labour. 

And  now  God  has  heard  our  prayers, 
and  has  raised  up  for  you  a  beloved  broth- 
er and  a  faithful  minister  in  the  Lord  to 
succeed  me.  I  do  most  heartily  commend 
this  brother  to  you.  He  will  plainly,  ful- 
ly, and  boldly  preach  among  you  the 
Gospel  of  the  grace  of  God.  I  do  trust 
and  hope  that  he  will  go  in  and  out 
among  you  with  a  double  blessing.  May 
our  God  grant  this  ! 

My  circumstances  now  call  me  to  say 
farewell.  May  you  indeed  fare  well  both 
in  body  and  in  soul,  in  time  and  in  eterni- 
ty. The  expression  farewell,  compre- 
hends my  heart's  wish  and  prayer  for 
you  all. 

It  includes  every  needful  temporal 
good.  I  would  say  to  each  of  my  breth- 
ren in  Christ,  "  Beloved,  I  wish  above  all 
things  that  you  mayest  prosper  and  be  in 
health,  even  as  thy  soul  prospereth." 
May  all  providential  dealings  with  you 
be  full  of  loving  kindness  and  mercy. 
May  our  God  "  supply  all  your  need  out 
of  his  riches  in  glory,  by  Christ  Jesus." 
May  every  temporal  good,  as  far  as  is 
consistent  with  yourhigher  and  best  good, 
be  bestowed  upon  you.  May  our  God 
realize  in  your  happy  experience  those 
rich  promises  made  to  his  people :  "Bless- 


*  The  Congregation  had  in  the  kindest  man- 
ner sent  their  minister  an  expensive  piece  of 
plate,  with  an  inscription  testifying  their  affec- 
tionate regard. 


FOR  TIME  AND  ETERXITV.  433 


cd  shalt  thou  be  in  the  city,  and  blessed 
shalt  thou  be  in  the  field.  Blessed  shall 
be  the  fruit  of  thy  body,  and  the  fruit  of 
thy  ground,  and  the  fruit  of  thy  cattle, 
the  increase  of  thy  kine,  and  the  flocks 
of  thy  sheep.  Blessed  shall  be  thy  bas- 
ket and  thy  store.  Blessed  shalt  thou  be 
when  thou  comest  in,  and  blessed  shalt 
thou  be  when  thou  goest  out."  Deut. 
xxviii,  3 — 6.  I  am  sure  that  if  you  do 
steadily  and  determinately  "  seek  first  the 
kingdom  of  God  and  his  righteousness ; 
all  those  things  shall  be  added  unto 
you."  Devotedness  to  Christ  is  the  wis- 
est way  to  insure  the  laigest  measure  of 
temporal  happiness,  for  his  u  ways  are 
ways  of  pleasantness,  and  all  his  paths 
are  peace."  Fare  you  well  in  this  world's 
blessings. 

It  includes  a  good  wish  also  for  every 
spiritual  blessing :  These  are  the  chief1 
blessings,  given  to  God's  elect,  and  pre- 
paring them  for  their  heavenly  home.  O 
may  you  then,  my  brethren,  all  be  great- 
ly e*nriched  with  the  gifts  and  graces  of 
the  Holy  Ghost !  May  the  faith  of  each 
and  of  every  one  "  grow  exceedingly," 
and  your  hope  rise  to  the  full  assurance 
of  hope,  and  your  love  towards  God  and 
towards  each  other,  and  to  all  men  be 
yet  more  enlarged  and  inflamed.  May 
the  Holy  Ghost  dwell  in  you,  and  ever 
produce  in  you  all  his  multiplied  and 
varied  fruits.  May  you  be  rilled  with 
joy  and  peace,  gratitude  and  thankful- 
ness; may  contrition,  and  humility,  and 
compassion,  and  a  tender  conscience, 
mark  all  your  characters,  and  may  "  the 
-  word  of  Christ  dwell  in  you  richly,  in  all 
Spiritual  wisdom  and  understanding." 
Fare  you  well  in  spiritual  good.  May 
your  souls  prosper. 

It  includes  a  good  wish  also  for  eter- 
nal blessedness.  All  is  infinitely  short  of 
your  real  happiness  without  this  ;  but 
indeed  spiritual  blessings  are  the  very 
meetness  for  heavenly  and  everlasting 
blessedness.  You  must  be  born  again 
before  you  can  see  the  kingdom  of  God, 
you  must  attain  holiness  if  you  would 
see  the  Lord  ;  the  title  to  glory  is  Christ's 
work  ;  out  of  us  the  meetness  for  glory  is 
from  the  work  of  the  Spirit  of  Christ  in 
us.  Now  "  God  hath  given  us  eternal 
life,  and  this  life  is  in  his  Son.    lie  that 

55 


hath  the  Son  hath  life,  and  he  that  hath 
not  the  Son  hath  not  life."  O  my  breth- 
ren, here  is  my  chief,  my  best  wish  for 
you,  that  none  of  you  may  be  wanting 
when  God  counteth  up  his  jewels  ;  that 
you  may  all  be  bound  up  in  the  bundle 
of  life  everlasting,  and  that  all  your  names 
may  be  written  in  the  Lamb's  book  of 
life.  I  call  you  to  "  fight  the  good  fight, 
and  lay  hold  on  eternal  life."  And  O, 
may  our  God  minister  to  each  of  us  "  an 
entrance  abundantly  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus 
Christ." 

4.  The  promise  added. 
The  God  of  love  and  peace  shall  be 
with  you.    A  rich  promise  !     O  may  it, 
in  all  its  blessedness,  be  yours. 

There  is  ever  a  connection  between 
holy  practice  and  holy  joy — the  ways  of 
'godliness  are  the  ways  of  peace.  The  ful- 
filment of  the  practical  directions  which 
we  have  been  explaining,  will  bring  a 
richer  enjoyment  of  the  Divine  presence 
with  all  those  inestimable  blessings  that 
presence  ever  brings.  This  is  according 
to  that  gracious  promise,  "  Whosoever 
hath,  to  him  shall  be  given,  and  he  shall 
have  more  abundance."  Matt.  xiii.  12. 
We  have  nothing  without  God,  and  where 
he  gives  one  degree,  it  is  a  pledge  to  en- 
courage us  to  hope  for  more.  Attend  to 
the  practical  directions,  "  Be  perfect,  be 
of  good  comfort,  be  of  one  mind,  live  in 
peace,"  and  then  shall  follow  the  blessing, 
"  the  God  of  love  and  peace  shall  be  with 
you."  The  due  exercise  of  grace,  which 
itself  must  be  traced  to  sovereign  and  free 
love  in  God,  brings  more  graee.  The 
Holy  Spirit  loves  to  dwell  in  peaceful 
and  tranquil  bosoms  ;  he  is  grieved  and 
driven  away  when  we  admit  angry  con- 
tentions and  unholy  feelingl  to  dwell 
in  us  and  rankle  in  our  hearts.  ()  take 
heed  how  you  quench  the  Spirit — that 
holy,  divine,  and  loving  guest,  that 
makes  the  body  of  the  Christian  the  tem- 
ple of  God,  from  which  the  living  waters 
are  perpetually  flowing  ! 

To    WHOM    ARE    WE   TO    LOOK   FOR  THE 

nLEssiNo  ?     The  Chd  oj  love  and  peace. 

What  a  comfort  it  is,  my  brethren,  to 
direct  you  hither  !  A  mother  on  parting 
with  her  children  to  take  I  distant  jour- 
ney, feels  it  an  unspeakable  relief  to  be 


434 


THE  CHIEF  CONCERNS  OF  MAN 


able  to  leave  them  with  a  kind  and  ten- 
der, with  a  skilful  and  watchful,  with  an 
able  and  confidential  nurse  or  friend. 
And,  my  brethren,  it  is  my  greatest  re- 
lief of  mind  on  leaving  you,  to  be  assured 
the  God  of  love  and  peace  shall  be  with 
you. 

The  God  of  love  !  What  a  title  !  God 
is  love.  Love  in  its  essence,  source,  and 
fulness.  All  other  love  is  but  derived 
from  him  ;  there  is  no  love  that  is  sweet, 
and  delightful,  and  excellent,  in  the  crea- 
ture, but  it  is  a  ray  from  his  beauty  and 
glory.  The  love  of  parents  to  children, 
and  children  to  parents,  is  very  tender 
and  endearing ;  the  love  of  husbands  to 
wives,  and  wives  to  husbands,  is  very  en- 
tire and  intimate  and  comforting  ;  the 
love  of  minister  and  people  is  a  bond  of 
which  I  now  more  than  ever  feel  the 
force  and  strength  ;  but  all  these  are  lit- 
tle drops  and  streamlets.  There  is  a  full 
river  of  love  proceeding  from  God.  The 
fountain  head  of  all  love  is  God  himself. 
O  the  wonders  of  his  love  !  It  has  heights 
beyond  the  starry  sky,  it  has  depths  be- 
yond those  of  the  great  deep  ;  it  has 
lengths  and  breadths  farther  than  from 
east  to  west  or  north  to  south.  It  passes 
knowledge.  No  tongue  can  fully  declare 
it.  Nor  can  one  human  being  who  knows 
that  God  spared  not  his  own  Son,  but 
delivered  him  up  for  us  all,  for  a  moment 
reasonably  doubt  his  love. 

The  God  of  peace  also  !  Peace  flows 
from  love.  He  is  the  author  of  peace, 
and  lover  of  concord.  And  O  how  won- 
derfully has  he  displayed  this  character 
in  the  gospel  of  peace:  "To  wit,  that 
God  was  in  Christ  reconciling  the  world 
unto  himself,  not  imputing  their  trespass- 
es unto  them  and  hath  committed  unto 
us  the  word  of  reconciliation ;"  never 
then  be  tempted  to  look  upon  God  as  one 
who  wills  your  destruction,  as  your  hard 
master,  or  your  bitter  enemy.  This  may 
be  the  view  of  God  that  the  great  enemy 
and  your  fallen  nature  would  lead  you  to 
take.  But  the  gospel  shows  him  to  you 
not  as  your  enemy,  but  as  your  recon- 
ciled Father,  "  who  hath  reconciled  us  to 
himself  by  Jesus  Christ.  He  will  quiet 
every  troubled  bosom,  he  will  calm  every 
agitated  thought ;  "  He  maketh  the  storm 
a  calm,  so  that  the  waves  thereof  arc  still." 


I  leave  you  in  stirring  and  agitating  times; 
men's  minds  are  afloat  and  the  enemies 
of  conflict  are  all  around,  "  the  Lord  hath 
his  way  in  the  whirlwind  and  in  the 
storm  ;"  But  he  also  "  stilleth  the  noise 
of  the  seas,  the  noise  of  the  waves,  and 
the  tumult  of  the  people."  To  his  peo- 
ple he  is,  in  all,  "  the  God  of  peace,"  and 
the  very  signs  of  discord  may  be  to  you 
the  emblems  and  tokens  of  the  speedy 
approach  of  the  Prince  of  peace.  And  if 
you  want  a  refuge,  O  what  a  refuge  is 
here,  the  God  of  peace  !  "  Come,  my 
people,  enter  thou  into  thy  chambers  and 
shut  thy  doors  about  thee,  hide  thyself 
as  it  were  for  a  little  moment  until  the 
indignation  be  overpast.  For  behold  the 
Lord  cometh  out  of  his  place  to  punish 
the  inhabitants  of  the  earth  for  their  ini- 
quity, and  the  earth  also  shall  disclose 
her  blood  and  shall  no  more  cover  her 
slain.  But  the  God  of  peace  shall  be  with 
you." 

But  let  us  more  particularly  notice 
what  it  is  to  have  the  God  of  love  and 
peace  with  us. 

With  you  in  all  situations  and  circum- 
stances ;  with  you  in  the  congregation, 
whenever  you  assemble  together,  O  may  j 
you  be  filled  with  Divine  love  and  peace; 
the  doctrine  of  love  and  peace  continual- 
ly proclaimed  from  the  pulpit  and  felt 
in  every  bosom  ;  the  riches  of  love  and 
peace  exhibited  in  brighest  colours  in 
your  public  baptisms,  and  around  the  ta- 
ble of  the  Lord  when  commemorating 
his  dying  love.  In  all  your  religious 
meetings  may  the  God  of  love  and  peace 
preside  and  abundantly  manifest  the 
sweet  savour  of  his  graces.  In  your 
families  may  the  same  glorious  Being 
condescend  to  dwell ;  even  as  if  I  said 
in  each  of  your  houses,  "  Peace  be  to 
this  house,"  so  from  the  heart  would  I 
say,  the  God  of  love  and  peace  be  in  all 
your  dwellings.  Receive  into  your  hearts 
also  the  same  great  inhabitant,  and  "  the 
very  God  of  peace  sanctify  you  wholly, 
and  I  pray  God  your  whole  spirit  and 
soul  and  body  be  preserved  blameless 
unto  the  coming  of  our  Lord  Jesus 
Christ." 

O  my  brethren,  well  may  you  spare 
the  feeble  light  of  a  taper  if  you  have 
the  bright  shining  of  the  full  sun  of  glo- 


FOR  TIME  AND  ETERNITY. 


435 


ry  ;  well  may  you  part  with  a  messen- 
ger, if  you  have  his  Master  himself  as 
your  guest  and  friend.  His  omnipotence 
meets  all  your  weakness ;  His  omnipres- 
ence visits  you  in  all  your  varied  abodes ; 
His  exhaustless  fulness  of  wisdom,  love, 
and  riches  will  supply  all  your  necessi- 
ties. Wherever  he  is,  there  is  light  and 
gladness,  peace  and  love.  Wherever  he 
is,  there  is  a  supply  of  all  your  varied 
needs.  Your  ministers  are  but  earthen 
vessels,  and  can  convey  but  a  limited 
supply;  all  human  aid  is  but  as  that  de- 
rived from  a  cistern  :  you  have  a  fuller, 
an  inexhaustible  source,  and  u  my  God 
shall  supply  all  your  need  according  to 
his  riches  in  glory  by  Christ  Jesus."  I 
commend  you  all  to  the  God  of  love  and 
peace. 

Before  I  conclude,  let  me  once  more 
address  the  different  classes  before  me  ; 
may  these  parting  words  be  used  of  God, 
to  the  calling  in  of  any  of  his  sheep,  or 
to  the  edifying  of  any  his  people. 

And  first  I  address  the  unconverted. 
Doubtless  there  are  such  here.  In 
so  crowded  a  congregation  there  must 
be  those  not  truly  converted  to  God. 
They  may  have  heard  and  approved 
the  truth,  but  they  have  never  been 
turned  from  their  sins.  They  have 
never  experienced  an  entire  inward 
change,  and  are  not  new  creatures  in 
Christ  Jesus.  They  love  the  world  and 
the  things  of  the  world  ;  their  treasure 
is  in  it,  and  their  heart  is  in  it.  Once 
more  then  let  this  voice  reach  your  ears, 
and  may  the  Holy  Spirit  send  it  home 
to  your  hearts — Turn  ye,  turn  ye.  Hear 
once  more  the  gracious  declaration  of 
your  God.  "As  I  live,  saitli  the  Lord] 
I  have  no  pleasure  in  the  deatli  of  the 
wicked,  but  that  the  wicked  turn  from 
his  ways  and  live:  turn  ye,  turn  ye  from 
your  evil  ways,  for  why  will  ye  die,  0 
house  of  Israel."  I  tremble  at  the 
thought  of  youi  condemnation.  0  how 
fearful  is  the  very  supposition,  that  when 
wc  meet  again  it  may  be  before  the  judg- 
ment seat,  and  then  that,  instead  of  your 
being  my  joy,  I  am  compelled  to  witness 
against  you,  and  when  1  have  to  speak! 


concerning  you  to  say,  "  Time  after  time 
I  preached  thy  word  to  them,  I  warned 
them,  I  entreated  them,  I  laid  thy  prom- 
ises, O  my  God,  before  them,  I  made 
known  thy  threatenings  to  them,  but 
they  would  not  hear!"  Some  of  you 
are,  I  fear,  walking  still  in  the  ways  of 
ruin  ;  your  conduct  is  not  that  which 
stamps  the  Christian.  0,  I  also  would 
speak,  even  with  many  tears,  of  those 
u  whose  end  is  destruction,  whose  God 
is  their  belly,  whose  glory  is  their  shame, 
who  mind  earthly  things."  Once  more 
I  set  before  you  Christ  and  his  salvation  ; 
once  more  I  invite  you  to  come  to  him  ; 
once  more  I  tell  you  the  Heavenly  Fa- 
ther is  ready  to  receive  you,  and  Jesus  to 
save  you,  and  the  Spirit  to  sanctify.  God 
of  all  grace,  grant,  ere  it  be  too  late,  they 
may  come  to  thee.  God  of  all  grace, 
make  these  last  words  converting  words 
to  unconverted  souls  now  before  Thee. 

Lastly,  I  address  the  converted,  those 
to  whom  sin  is  grievous  and  Christ  is 
precious  ;  those  who  love  his  word,  his 
day,  his  house,  his  ordinances,  and  his 
people.     May  grace,  mercy,  and  peace 
be  multiplied  unto  you.     "Ye  arc  my 
joy  and  crown  of  rejoicing."     I  havo 
good  hope  through  grace  that  you  will 
persevere.    "  We  live  if  ye  stand  fast  in 
the  Lord;"  the  words  express  my  inward 
feelings  concerning  you.    May  the  Lord 
himself  hold  up  your  goings  in  his  paths. 
Our  past  communion  has  been  pleasant 
and  profitable.     Often  our  hearts  have 
been  touched,  and  melted,  and  comforted 
under  the   sense;  of  God's  presence  and 
love;  the  glow  of  devotion  lias  wanned 
our  bosoms  together  ;   the  praises  of  the 
Redeemer  like  one  volume  of  holy  joy 
and  admiration,  has  together  ascended  up 
to  the  Heavenly  Habitation  ;  but  all  that 
we  have  hitherto  enjoyed,  is  but  the  fore- 
taste Of  a  more  entire  and  more  blessed 
communion.    l>  \  e  are  come  unto  Mount 
Zion  and  unto  the  city  of  the  laving  God, 
the  Heavenly  Jerusalem,  and  to  an  innu- 
merable company  <>!'  angels,  and  to  the 
general  assembly  and  Church  of  the  lirst 
born,  which  are  written   in  hea\en,  and 
to  God  the  judge  of  all,  and  to  the  spirits 


436 


THE  CHIEF  CONCERNS  OF  MAN 


of  just  men  made  perfect,  and  to  Jesus 
the  Mediator  of  the  New  Covenant." 
Soon  shall  we  join  that  blessed  company. 
Short  indeed  is  the  intervening  time. 
But  in  that  intervening  time,  may  the 
bond  of  prayer  still  unite  us,  often  may 
we  meet  at  the  throne  of  grace,  and  at 


length  for  ever  sing  together  the  praises 
of  him  "  who  hath  loved  us  and  washed 
us  from  our  sins  in  his  own  blood,  and 
made  us  kings  and  priests  unto  God,  and 
his  Father." — "  To  him  be  glory  and  do- 
minion for  ever.  Amen." 


A  TREATISE  ON  THE  LORD'S  SUPPER. 


PART  I. 

DESIGNED  TO  EXPLAIN  THE  DOCTRINES  AND  DUTIES  CONNECTED 
WITH  THE  HOLY  COMMUNION. 


CHAPTER  I. 

The  Appointment  of  the  Lord's  Supper. 

The  circumstances  in  which  the  Lord's 
Supper  was  first  appointed  are  full  of  in- 
terest. Let  us  for  a  moment  place  our- 
selves at  Jerusalem  at  its  first  institution, 
amid  the  little  company  gathered  round 
our  Lord  in  the  upper  chamber.  It  was 
a  solemn  and  impressive  season.  He 
had  just  foretold  the  speedy  destruction 
of  their  beautiful  city,  and  magnificent 
temple.  He  had  clearly  intimated  to  them 
that  a  scene  of  sorrow  was  at  hand:  but 
when  he  saw  the  anxiety  which  it  occasion- 
ed, he  laboured  to  support  and  encourage 
them.  The  disciples  were  deeply  affect- 
ed by  the  peculiar  tenderness  botli  of  his 
discourses  and  of  his  conduct.  He  told 
Uiem,  "With  desire  I  have  desired  to  eat 
this  passover  with  you  before  I  suffer  : 
for  I  say  unto  you,  I  will  not  eat  any 
more  thereof,  until  it  be  fulfilled  in  the 
kingdom  of  God."  Me  then  washed 
their  feet;  and  afterwards,  "troubled  in 
I  spirit,  he  testified,  One  of  you  shall  In- 
tray  me."  Exceedingly  sorrowful,  each 
of  them  asked,  "  Lord,  is  it  I  ?" 

A  cloud  of  afiliction  evidently  hung 
over  their  heads,  and  they  knew  not  what 
was  before  them.  With  one  exception, 
they  deeply  loved  their  Master,  and  wa  n 
determined  to  give  up  their  all  for  his 
sake  :  but  they  were  most  of  all  troubled 
it  the  thoughts  of  losing  the  inestimable 
ldvantage.s  of  his  presence,  his  convene, 
uid  his  affectionate  care  and  guidance. 


In  the  midst  of  this  lowly  and  despised 
company,  observe  the  blessed  Saviour. 
Affecting,  indeed,  must  have  been  that 
paschal  supper,  which  contained  so  lively 
a  resemblance  and  picture  of  his  own 
immediate  sufferings.  But  laying  aside 
all  considerations  for  himself,  unmindful 
of  his  own  sorrows,  he  spent  his  time 
in  comforting  his  disciples.  "  His  heart," 
says  one,  "  was  filled  with  love  to  his 
people;  and  that  love,  which  carried  him  N 
to  all  the  darkness  and  difficulty  that  he 
was  to  go  through,  moved  him  to  insti- 
tute the  ordinance  of  the  Lord's  Supper, 
for  the  benefit  and  advantage  of  his 
Church."  By  appointing  it  at  this  alert- 
ing moment,  he  made  the  memorial  of 
his  death  the  more  impressive,  and  in- 
creased our  obligations  to  obey  the  com- 
mand, "  this  do  in  remembrance  of  me." 

In  order  to  have  distinct  and  clear 

views  of  that  important  fact  of  which 

this  institution  is  the  memorial,  we  must 
go  yet  farther  hack,  and  luielly  retrace 
the  history  of  (iod's  dealings  with  man 

from  the  beginning. 

Originally,  man  was  created  pure  and 
holy.    Surrounded  with  every  good,  and 
enjoying  the  favour  of  God,  hr  dwelt  in 
Helen  ;  but,  by  disregarding  the  appoint 
ed  test  of  obedience,  he  Ml  from  that 

happy  slate,  and  l>re;iine  guilty  and  sin- 
ful. As  springing  from  sinful  parents, 
all  are  sinful,  and  under  the  sentence  of 
death.  "  In  Adam  all  die  "  b>  <>ne 
man's  disobedience  many  w»iv  made  sm 
tiers/' 

The  extent  of  tin  -  corruption  w  ill  be 


438 


ON  THE  LORD'S  SUPPER. 


seen  in  the  divine  declaration,  that  "  the 
imagination  of  man's  heart  is  evil  from 
his  youth  and  in  the  confession  of  his 
most  devoted  servants,  "  Behold,  I  was 
shapen  in  wickedness,  and  in  sin  did  my 
mother  conceive  me  :"  "  I  know  that  in 
me,  that  is,  in  my  flesh,  dwelleth  no 
good  thing." 

But  "  God,  who  is  rich  in  mercy,  for 
the  great  love  wherewith  he  loved  us," 
did  not  leave  man  without  a  hope.  He 
promised  a  Deliverer,  the  Lord  Jesus 
Christ.  The  coming  of  this  deliverer 
was  delayed  for  4000  years.  By  this 
means  all  the  natural  tendencies  of  the 
human  heart  were  displayed,  and  man's 
inability  to  work  out  his  own  restoration 
to  holiness  and  happiness  was  fully 
proved.  Hence  the  necessity  of  the  re- 
demption by  Jesus  Christ,  was  made 
manifest ;  men  were  prepared  to  expect 
some  grand  fulfillment  of  the  splendid 
language  of  prophecy,  and  the  faith  of 
God's  servants  in  his  promises,  was  exer- 
cised and  proved.  But  though  the  com- 
ing of  our  Lord  was  so  long'  delayed, 
such  clear  intimation  of  his  person,  char- 
acter, and  work,  were  given,  that  no  sin- 
cere inquirer  could  mistake  the  Messiah 
when  at  length  he  appeared. 

In  order  to  fulfill  his  gracious  design, 
it  pleased  God  to  set  the  people  of  Israel 
apart  from  other  nations,  and  to  enter 
into  a  covenant  with  them.  With  this 
national  covenant  was  interwoven  a  va- 
riety of  rites  and  ceremonies,  typical  of 
the  promised  Redeemer.  Among  these 
rites,  sacrifices  (which  had  been  before 
appointed,)  hold  a  distinguished  place. 
When  animals  were  offered  in  sacrifice, 
they  were,  in  pursuance  of  God's  direc- 
tion, slain  before  his  altar,  and  offered  up 
to  him  by  the  Priest,  as  an  atonement 
for  the  sins  of  the  worshipper.  Thus 
"  he  was  reminded,  on  the  one  hand,  for 
his  humiliation,  of  the  forfeiture  of  his 
own  life,  of  the  death  which  he  deserv- 
ed on  account  of  sin ;  and  on  the  other, 
for  his  consolation,  of  the  promised  sub- 
stitution of  another  in  his  stead,  to  bear 
his  sin,  to  atone  for  his  guilt,  and  to 
screen  him  from  its  deserved  punish- 
ment." A  lamb  was,  according  to  the 
Mosaic  law,  slain  every  morning  and 
'■very  evening.    It  is  with  reference  to 


this  that  our  Lord  is  called  "  the  Lamb, 
the  Lamb  of  God  that  taketh  away  the 
sins  of  the  world."  These  sacrifices  of 
the  Jewish  Church  were  then  figurative 
of  his  death  for  our  sins. 

The  Passover  must  also  be  here  par- 
ticularly noticed.  It  was  one  of  the 
three  principal  feasts  of  the  Jews,  ap- 
appointed  in  remembrance  of  their  de- 
liverance from  Egypt.  At  this  feast,  a 
lamb,  after  it  had  been  presented  and 
slain  before  the  altar,  (Deut.  xvi,  5,)  was 
roasted  with  fire,  and  eaten  with  unleav- 
ened bread.*    The  Jews  were  to  show 


*  Several  learned  men  have  supposed  that 
the  Lord's  Supper  was  designed  to  be  similar 
to  the  ancient  Feasts  on  Sacrifices.  Their  gen- 
eral statement  on  this  subject  is  as  follows : — 

The  Jews  at  the  peace  offering  sacrifices, 
(Lev.  vii,  15 — 20.)  as  well  as  at  the  passover, 
were  accustomed  to  feast  on  the  victim  that  had 
been  offered  as  a  sacrifice.  1  Sam.  ix,  13.  The 
heathen  nations  also  retained  the  practice  of 
eating  a  part  of  the  victim  which  they  sacrifi- 
ced, (Exod.  xxxiv,  15 ;  Num.  xxv,  2 ;  Psalm 
cvi,  8,)  in  order  to  participate  of  the  propitia- 
tion supposed  to  be  effected  by  the  sacrifice. 
The  custom  of  a  feast  upon  a  sacrifice  was  very- 
general,  and  the  idea  was,  that  all  who  partook 
of  the  feast  manifested  an  approval  of  the  wor- 
ship, and  partook  of  the  benefit  of  the  sacrifice. 
Hence  the  Apostles  forbid  Christians  to  eat  of 
meats  offered  to  idols,  (Acts  xvi,  29,)  and  St. 
Paul  shows  the  Corinthians  how  utterly  incon- 1 
sistent  it  was  that  they  who  went  to  the  Lord's 
table  should  yet  go  to  the  table  of  idolaters ; 
"ye  cannot  drink  of  the  cup  of  the  Lord  and 
the  cup  of  devils  ;  ye  cannot  be  partakers  of  the 
Lord's  table,  and  of  the  table  of  devils."  Hence  J 
also  St.  John  speaks  strongly  and  repeatedly] 
against  those  who  eat  of  the  sacrifices  offered  to] 
idols.  Rev.  ii,  14,  20.    Many  think  that  in  the] 
institution  of  the  Lord's  Supper,  our  Lord! 
therefore  availed  himself  of  this  ancient  and1 
general  practice,  in  order,  by  analogy  to  im- 
press more  forcibly  on  the  minds  of  his  disci- 
ples the  nature  of  his  death  as  a  sacrifice,  the 
necessity  of  an  interest  in  it,  and  the  duty  of 
professing  before  others  our  faith  in  his  blood. 
For  a  farther  illustration  of  this  view,  the 
reader  is  referred  to  Cudworth,  Waterland,  Pel- 
ling,  Warburton,  Cleaver,  Knox,   A.  Clarke, 
Card,  and  others  who  have  written  at  large  on 
this  point. 

But  the  writer,  after  considering  what  has 
heen  written  on  this  subject,  seriously  hesitates 
in  adopting  this  view,  on  these  grounds.  We 
do  not  eat  of  the  victim  itself.  What  we  do  is 
in  remembrance  of  him  who  was  the  victim. 
The  sacrifice  for  sin  is  the  principal  point  com- 
memorated, and  the  Jewish  sacrifice  for  sin  was 
not  to  be  c;t  ten.  The  notion  does  not  necessa- 
rily How  cither  from  the  Apostle's  statement  in 
the  Epistle  to  the  Corinthians,  or  our  Lord's 


ON  THE  LORD'S  SUPPER. 


439 


their  children  at  this  feast,  how  God  had 
i delivered  them  from  Egypt.  Exod.  xii, 
26 ;  xiii,  8.  The  way  in  which  the 
Jews  observed  the  Passover,  will  illus- 
trate some  particulars  in  the  appoint- 
ment of  the  Lord's  Supper.  After  they 
had  used  great  diligence  in  putting  away 
all  the  leavened  bread  from  their  houses, 
at  the  time  of  eating  the  Passover,  they 
were  accustomed  to  take  a  piece  of  the 
unleavened  bread,  and  bless,  break  it, 
and  distribute  it  to  those  assembled. 
They  drank  wine  together  out  of  several 
distinct  vessels,  with  grateful  acknowl- 
edgements of  God's  goodness  to  them, 
declaring  at  this  time  the  things  which 
he  had  done  for  Israel.  The  whole  was 
concluded  with  a  hymn  of  praise.  It  is 
obvious  how  similar  several  of  the  rites 
observed  at  the  Passover,  were  to  those 
adopted  in  the  Lord's  Supper. 

We  will  only  notice  farther  with  re- 
spect to  the  Jewish  Dispensation,  the  rat- 
ification of  it.  The  covenant  made  at 
Mount  Sinai  was  ratified  by  the  sprink- 
ling of  blood.  After  the  victim  had  been 
sacrificed  unto  the  Lord,  we  read,  "  Mo- 
pes took  half  of  the  blood,  and  pui  in 
basons,  and  half  of  the  blood  he  sprinkled 
pn  the  altar.  And  he  took  the  book  of 
the  covenant,  and  read  in  the  audience 
pf  the  people,  and  they  said,  All  that  the 
Lord  hath  said  will  we  do,  and  be  obe- 
pient.  And  Moses  took  the  blood  and 
sprinkled  it  on  the  people,  and  said,  He- 
lold  the  blood  of  the  covenant  which  the 


vords  in  the  appointment.  For  these  reasons 
-Tie  writer  cannot  hut  think  that  those  who  make 
he  Lord's  Supper  a  feast  on  a  sacrifice,  Lr"  far- 
her  than  the  scriptures  bear  them  out  — they 
lave  formed  an  ingenious  analogy  to  the  s> mi 
orients  and  rites  of  antiquity  in  many  part  h  il- 
ars ;  but  they  do  not  appear  to  him  to  have  sat- 
afactorily  proved  that  it  was  ..or  Lord'.-  inten- 
ion  that  this  ordinance  should  be  of  a  limilar 
lature  to  the  ancient  feasts  on  a  sacrifice.  Nor 
s  such  a  view  hy  any  means  necessary  in  order 
o  rescue  this  Institution  from  the  stateim  nt, 
riven  hy  some,  of  its  being-  a  mere  memorial, 
inattended  with  special  benefits;  as  the  subse- 
pjent  part  of  this  Treatise  will  sufficiently  show. 


Lord  hath  made  with  you  concerning  all 
these  words.''  Exod.  xxiv ;  Heb.  ix,  19, 
20.  Such  was  the  introduction  of  that 
large  and  grand  system  of  typical  atone- 
ments, which  continued  in  force  till  He 
appeared  who  "  put  away  sin  by  the  sac- 
rifice of  himself."  Heb.  ix,  26. 

Let  us  now  view  the  appointment  of 
the  Lord's  Supper.  It  was  at  the  feast 
of  the  Passover,  and,  as  is  generally  sup- 
posed, immediately  after  partaking  of  it, 
and  probably  in  the  way  that  has  been 
described,  that  our  Lord  instituted  this 
ordinance,  to  be  a  constant  memorial  of 
his  atonement  for  sin,  and  of  his  ratifi- 
cation of  a  better  covenant  by  his  own 
death. 

The  true  Paschal  Lamb,  even  Jesus 
Christ,  being  about  to  be  offered  up  as  a 
sacrifice  for  our  sins,  the  type  and  shad- 
ow, now  that  the  antitype  and  substance 
weie  come,  were  no  longer  to  be  used. 
The  slaying  of  the  lamb  was  therefore 
to  be  relinquished,  and  instead  of  the 
Paschal  Feast  of  remembrance,  the  feast 
of  the  Lord's  Supper  was  appointed. 
One  was  instituted  the  night  before  the 
deliverance  from  Egypt,  the  other  the 
night  before  our  deliverance  from  our  in- 
iquities. One  commemorated  redemp- 
tion from  Egyptian  bondage,  the  other, 
a  better  redemption  from  the  bondage  of 
sin.  One  prefigured,  by  shedding  of 
blood,  the  redemption  of  Christ;  the 
other  would  exhibit,  by  striking  emblems, 
a  redemption  already  accomplished.  Hy 
Ihis  new  ordinance  our  Lord  told  his 
disciples,  the  Jewish  Dispensation  was 
passing  away,  and  the  Christian,  clearer 
and  fuller  in  its  light,  and  richer  in  its 
blessings,  was  established  in  its  place. 

With  this  information,  the  works  re- 
cording the  appointment  of  tins  ordi- 
nance will  be  more  easily  understood. 
We  have  an  account  <»f  them  in  tour  dif- 
ferent parts  of  the  New  Testament. 
Matt,  xxvi,  2<>— 1*0  ;  Mark  xiv,  22—  2<> ; 
Luke  xxn,  18 — 90;  I  Cor.  \i.  S3  96. 
As  they  in  some  measure  vary,  the  whole 
are  here  given. 


440 


ON  THE  LORD'S  SUPPER. 


Matt.  xxvi. 


Mark 


(26.)  And  as  they  were     ('22.)  And  as  they  did 


eating-,  Jesus  took  bread, 
and  blessed  it,  and  brake 
it,  and  gave  to  the  dis- 
ciples, and  said,  Take 
eat;  this  is  iny  body. 


(27.)  And  he  took  the 
cup,  and  gave  thanks, 
and  gave  it  to  them, 
saying,  Drink  ye  all  of 
it. 

(28.)  For  this  is  my 
blood  of  the  New  Testa- 
ment, which  is  shed  for 
many  for  the  remission 
of  sins. 


(29.)  But  I  say  unto  (25.)  Verily  I  say  un- 
you,  I  will  not  drink  to  you,  I  will  drink  no 


eat,  Jesus  took  bread, 
and  blessed,  and  brake 
it,  and  gave  to  them, 
and  said,  Take,  eat ; 
this  is  my  body. 


(23.)  And  he  took  the 
cup,  and  when  he  had 
given  thanks,  he  gave  it 
to  them:  and  they  all 
drank  of  it. 

(24.)  And  he  said  un- 
to them,  This  is  my 
blood  of  the  New  Tes- 
tament, which  is  shed 
for  many. 


henceforth  of  this  fruit 
of  the  vine,  until  that 
day  when  I  drink  it  new 
with  you  in  my  Fa- 
ther's kingdom. 

(30.)  And  when  they 
had  sung  an  hymn,  they 
went  out  into  the  Mount 
of  Olives. 


more  of  the  fruit  of  the 
vine,  until  that  day  I 
drink  it  new  in  the 
kingdom  of  God. 


(26.)  And  when  they 
had  sung  an  hymn,  they 
went  out  into  the  Mount 
of  Olives. 


Luke  xxii. 

(19.)  And  he  took 
bread,  and  gave  thanks, 
and  brake  it,  and  gave 
unto  them,  saying,  This 
is  my  body  which  is  giv 
en  for  you  :  this  do  in 
remembrance  of  me. 


(20.)  Likewise  also 
the  cup  after  supper, 
saying,  This  cup  is  the 
New  Testament  in  'my 
blood  which  is  shed  for 
you. 


(18.)  For  I  say  unto 
you,  J  will  not  drink  of 
the  fruit  of  the  vine 
until  the  kingdom  of 
God  shall  come. 


1  Cor.  xi. 

(23.)  The  Lord  Jesus, 
the  same  night  in  which 
he  was  betrayed,  took 
bread. 

(24.)  And  when  he 
had  given  thanks,  he 
brake  it,  and  said,  Take, 
eat:  this  is  my  body 
which  is  broken  for  you : 
this  do  in  remembrance 
of  me. 

(25.)  After  the  same 
manner  he  also  took  the 
cup,  when  he  had  sup- 
ped, saying,  This  cup  is 
the  New  Testament  in 
my  blood :  this  do  ye, 
as  oft  as  ye  drink  it,  ia 
remembrance  of  me. 


These  different  passages  have  been  put 
together  in  a  harmony  as  follows  : 

"  The  Lord  Jesus,  the  same  night  in 
which  he  was  betrayed,  as  they  were 
eating,  took  bread ;  and  when  he  had 
blessed  it,  and  given  thanks,  he  brake  it, 
and  gave  it  to  the  disciples,  and  said, 
Take,  eat ;  this  is  my  body  which  is  giv- 
en and  broken  for  you  ;  this  do,  in  re- 
membrance of  me." 

"  And,  after  the  same  manner,  he  also 
took  the  cup,  after  supper ;  and  gave 
thanks,  and  gave  it  to  them ;  saying, 
Drink  ye  all  of  it ;  and  they  all  drank  of 
it,  and  he  said  unto  them,  This  is  my 
blood  of  the  New  Testament,  and  this 
cup  is  the  New  Testament  in  my  blood, 
which  is  shed  for  you  and  for  many,  for 
the  remission  of  sins.  This  do  ye,  as  oft 
as  yc  drink  it,  in  rcmembrauce  of  me." 

u  Verily  I  say  unto  you,  I  will  drink 
no  more  of  the  fruit  of  the  vine,  until  that! 


day  when  I  shall  drink  it  new  with  yon 
in  the  kingdom  of  my  Father,  in  the 
kingdom  of  God.  And  when  they  had 
sung  an  hymn,  they  went  out  into  the 
Mount  of  Olives." 

It  is  evident  that  there  are  several  ex- 
pressions here  used  which  require  to  be 
duly  understood,  before  we  can  intelli- 
gently observe  this  ordinance.  Why 
are  bread  and  wine  to  be  used  on  this  oc- 
casion ?  In  what  sense  was  the  bread  our 
Saviour's  body  ?  how  was  the  cup  his 
blood  ?  What  is  the  meaning  of  his  body 
given  and  broken ;  and  his  blood  shed 
for  us?  Why  are  we  to  eat  this  In  tad 
and  drink  of  this  cup  ?  What  is  the  na- 
tureof  the  New  Testament  ?  In  what  viewl 
are  we  to  remember  Christ,  and  what 
is  the  necessity  and  benefit  of  so  doing  ? 
The  consideration  of  some  of  these  par- 
ticulars will  properly  come  in  this  chap- 
ter ;  but  others  of  them  which  relate 


ON  THE  LORD'S  SUPPER. 


441 


more  directly  to  the  great  doctrines  of 
the  Gospel,  will  require  more  full  dis- 
cussion in  distinct  chapters. 

Do  you  ask,  Why  bread  was  appoint- 
ed to  be  used  ? — We  reply,  it  was  not 
only  at  hand  when  our  Lord  appointed 
the  institution,  but  it  is  a  most  significant 
emblem  of  that  which  it  was  intended  to 
represent.  It  is  so  not  merely  in  the 
mode  of  its  preparation  for  our  use,  but 
as,  when  prepared,  it  is  the  ordinary  sup- 
port of  man,  the  most  common,  necessa- 
ry, and  wholesome  kind  of  food.  What 
then  can  better  represent  that  incarnate, 
suffering,  and  dying  Saviour,  who  is  the 
food  of  our  souls  ? 

Do  you  ask,  Why  wine  was  appointed? 
— We  reply,  this  also  was  not  only  at 
hand,  but  the  preparation  of  wine  is  like- 

i  wise  a  significant  emblem  of  our  Saviour's 
sufferings.  Wine,  too,  is  in  its  proper- 
ties strengthening  and  exhilirating  ;  "  give 
wine  unto  those  that  be  of  heavy  hearts," 

;  (in  the  margin,  "bitter  of  soul,"  Prov. 
xxxi,  6.)  It  is  "  wine  that  maketh  glad" 
such  hearts.  Psalm  cxiv,  15.  And  in 
this  view,  wine  is  an  apt  figure  of  that 
blood  of  Christ,  whicfc  being  forced 
from  his  bruised  body,  and  shed  for  our 
sins,  is  suited  to  revive  and  comfort  the 
fainting  spirit  of  man.* 

Do  you  ask,   Why  are  both  bread  and 

1  wine  appointed  ? — Various  reasons  may 
be  given  for  this.  Some  have  thought 
that  the  thing  may  be  doubled  to  show 

!  the  certainty  and  importance  of  it.  Gen. 

|  xii.  32.  But  there  are  other  more  forci- 
ble reasons.  The  separation  of  the  blood 
Trom  the  body  marks  more  strongly  the 

|  death  of  the  victim  as  a  sacrifice.  The 


*  The  direction  to  drink  wine,  as  repn  tenting 
the  blood  of  Christ,  seems  contrary  to  the  an- 
alnn-yof  the  Jewish  Dispensation,  where  hoth 
.people  and  priests  were  forbidden  to  tatte  the 
blood  in  any  case;  nor  were  the  priests  even 
permitted  to  eat  the  flesh  of  the  sin  nm-rimr. 
Some  have  supposed  that  our  Lord  designed  to 
point  out  the  nearer  communion  which  we 
have  with  God,  and  the  clearer  discoveries  of 
the  way  of  pardon  through  the  Gospel.  "We 
have,"  says  Bishop  Patrick,  "  such  n  token  and 
pledge  of  forgiveness  by  this  sacrifice,  as  the 
ancient  people  of  God  had  not,  of  for  ri\ en<  of 
their  offences  hy  the  blood  that  was  offered  at 
jthcir  altar.''  Heb.  xiii.  10.  Perhaps  however, 
it  might  serve  to  intimate  more  Strongly,  Mil 
doubtless  would,  by  its  being-  contrary  to  the 

56 


blood  was  considered  in  a  peculiar  way 
to  be  the  life  of  every  living  creature, 
and  that  which  made  "  an  atonement  for 
the  soul,"  Lev.  xvii,  11.  Again,  it  is  said, 
(vei.  14.)  with  marked  emphasis,  "It  is 
the  life  of  all  flesh ;  the  blood  of  it  is  for 
the  life  thereof;  therefore  I  said  unto  the 
children  of  Israel,  ye  shall  eat  the  blood 
of  no  manner  of  flesh  ;  for  the  life  of  all 
flesh  is  the  blood  thereof:  whosoever 
eateth  it  shall  be  cut  off.  In  the  ap- 
pointment, therefore,  of  the  blood  as  dis- 
tinct from  the  body,  there  was  another 
strong  intimation,  that  our  Saviour  gives 
his  life  for  us — that  "  his  soul  was  made 
an  offering  for  sin."  The  Jews  could  not 
hear  the  command,  "This  is  my  blood, 
drink  ye  all  of  it,"  without  thinking  of 
his  life  being  offered  up  for  ours.  The 
broken  biead  was  very  descriptive  of  our 
Saviours  humiliation,  but  does  not  afford 
that  complete  and  striking  emblem  of  his 
death,  which,  under  these  circumstances, 
wine  poured  out,  the  figure  of  his  blood 
shed,  does.  Besides,  as  meat  and  drink 
are  both  necessary  to  nourish  us,  so  the 
two  figures,  of  the  body  and  blood,  seem 
given  to  show  us  that  theie  is  in  Christ 
Jesus  a  complete  nourishment  for  the 
soul,  and  that  we  need  only  look  to  him 
for  every  part  of  our  salvation.  To  omit 
either  bread  or  wine  is  to  depart  from 
that  primitive  institution,  on  which  the 
whole  authority  of  this  ordinance  rests. 

We  have  now  to  explain  ?m  what  sense 
the  bread  was  our  Saviour's  body,  and 
the  cup  his  blood.  The  previous  remarks 
will  have  prepared  the  way  f«»r  a  riuht 
understanding  of  these  words.  Let  us 
remember  also,  the  genera]  nature  Of  eX- 


CCim  nt  of  all  their  prejudices,  that  Chri.-t  ac- 
tually pnttml  out  his  soul  unto  d<w!h,  in  imr 
his  blood  ;  it  may  also  show  that  the  words  «  f 
our  Lord  in  this  ordinain  <  .  w  ill  not  1m  ar,  in  any 

view,  i  literal  intcrpn  t  itioo*    The  peooUav  di 

rection  that  -ill  should  drink  of  it,  and  the  a>su 
rancc  that  all  did  drink,  is  observable  in  COD 
nection  with  the  pra<  lii  e  of  the  Roman  C  it li- >I i* 
to  deny  the  cup  to  the  laity.  Nor  does  the  pro 
priety  of  that  practice  appear  from  the  asser- 
tion soinetiuH  :  made,  that  "all  then  present 
were  ministers;"  for,  not  to  say  thai  the  dis<  i 
pies  could  at  that  time  he  only  consid.  r<  .1  an  U- 
lievera  in  pfeneral,  such  a  view  of  the  muttri 
would  prove  too  much  ;  it  would  ••"  to  show  that 
the  laity  should  be  denied  the  I  read  a*  well  an 
the  wine. 


ON  THE  LORD'S  SUPPER. 


pressions  used  in  the  appointment  of  di- 
vine ordinances.  Of  circumcision  it  is 
said,  "  This  is  my  covenant,"  (Gen.  xvii. 
18.)  though  it  was  only  the  token  of  the 
covenant.  Of  eating  tiie  Paschal  Lamb, 
it  is  said,  "  It  is  the  Lord's  Passover,  (Ex. 
xii.  11.)  though  it  was  only  the  sign  of 
his  passing  over  the  Israelites.  St.  Paul 
calls  the  manna  "  spiritual  meat,"  and  the 
water  that  flowed  from  the  rock  "  spirit- 
ual drink,"  and  says  "that  rock  was 
Christ.  1  Cor.  x,  3,  4.  So  Christ  is  called 
"  our  Passover."  1  Cor.  v,  7.  Amid  these 
obvious  figures  in  similar  circumstances, 
there  can  be  no  difficulty  with  an  unbi- 
assed mind,  as  to  the  true  interpretation  of 
these  words.  The  disciples  do  not  ap- 
pear to  have  seen  any  obscurity  in  them, 
nor  to  have  asked  our  Lord  to  explain 
them.  They  had  before  been  reproved 
for  a  literal  interpretation  of  our  Lord's 
direction,  "take  heed,  and  beware  of  the 
leaven  of  the  Pharisees  and  Sadducees 
Matt,  xvi,  6— 9;Markviii,  15 — 21.  They 
had  seen  how  the  Jews  had  erred  at  Ca 
pernaum,  (John  vi,  52.)  though  literally 
interpreting  similar  expressions  to  those 
under  consideration,  at  which  time  our 
Lord  told  them,  "  the  words  that  I  speak 
unto  you  they  are  spirit .  and  they  are 
life."  John  vi.  63.  And  when  our  Lord 
instituted  this  ordinance,  they  were  not 
in  the  least  danger  of  imagining  the  bread 
and  wine  to  be  the  actual  body  and  blood 
of  the  Saviour,  because  he  was  then  con 
versing  with  them.  From  these  consid 
erations  it  is  evident  that  the  declarations 
of  our  Lord  on  this  occasion,  by  no  means 
require  an  interpretation,  so  altogether 
remote  from  common  sense  and  expe- 
rience, as  either  the  transubstantiation  of 
the  Roman  Catholic,  or  the  consubstan 
tiation  of  the  Lutherans.*    Had  our  Lord 


*  The  terms,  transubstantiation,  and  consub- 
stantiation,  though  they  may  be  understood  by 
the  great  majority  of  the  readers  of  this  work, 
are  not  probably  understood  by  all,  and  it  is 
therefore  hoped  that  a  definition  of  them  may 
not  be  considered  out  of  place,  or  unimportant 
By  transubstantiation,  is  meant  that  immediate- 
ly on  the  act  of  consecration,  the  elements  of 
bread  and  wine,  become  actually  the  body  and 
blood  of  Christ,  so  as  no  longer  to  be  bread  and 
wine.  It  is  e.isy  for  any  one,  who  will  calmly 
reflect  on  the  subject,  to  sec  the  monstrous  ab- 
surdity of  this  dogma  of  the  Roman  Catholic 
church.    It  is  attempted  to  defend  this  doctrine. 


meant  that  any  constant  miracle  of  such 
kind  was  to  be  performed  by  his  minis- 
ters, and  believed  by  his  people,  how 
different  would  have  been  his  expres- 
sions. The  words  are  not,  This  is  now, 
and  will  be  ever  hereafter,  when  yoii 
meet  together,  my  substantiated  and  real 
body, — or,  Let  it  now  and  ever  hereafter 


upon  the  principle  that  it  is  a  great  mystery ; 
and  1  once  heard  Bishop  England  remark,  that 
the  miracle  is  still  more  extraordinary,  because 
that  while  to  the  senses  there  appears  nothing 
but  bread  and  wine,  there  was  in  fact  and  es- 
sence, no  bread  and  wine  present,  but  the  real 
body  and  blood  of  Christ.  A  mystery,  as  cor- 
rectly understood,  is  something  which  trans- 
cends the  limited  powers  of  reason,  but  which 
has  nothing  in  it  contrary  to  reason.  In  the 
doctrine  of  transubstantiation,  however,  there 
is  a  palpable  contradiction  ;  for  the  evidence  of 
our  senses  cannot  mislead  us  as  to  the  reality  of 
the  thing  submitted  to  examination.  If  the 
consecrated  bread  appears  like  bread,  feels  like 
bread,  smells  like  bread,  and  tastes  like  bread, 
it  is  utterly  impossible  to  conceive  that  it  should 
all  the  while  be  real  flesh  and  blood,  of  which, 
to  the  senses,  it  has  not  one  appearance  or  attri- 
bute.— One  great  error  of  this  kind  generally 
paves  the  way  for  another  equally  or  still  more 
monstrous.  On  the  idea  that  the  consecrated 
wafer  is  the  real  body  and  blood  of  Christ,  ia 
founded  the  denial  of  the  cup  to  the  laity  ;  for 
the  wafer  being  changed  into  the  body  of  Christ, 
and  the  body  being  composed  of  flesh  and 
blood,  so  whoever  eats  the  wafer,  does  of  neces- 
sity eat  the  flesh  and  drink  the  blood  of  the  Son 
of  God.  Thus  much  for  the  absurd  and  most 
unaccountable  doctrine  of  transubstantiation, 
with  its  concomitant. 

Consubstantiation,  a  kindred  doctrine,  was 
held  by  many  of  the  early  Lutherans.  I  do  not 
know  that  it  is  held  by  the  modern  Lutherans, 
and  though  I  am  not  prepared  to  say,  I  am 
rather  of  opinion  that  it  is  not,  but  that  they 
agree  in  sentiment  with  our  own  Church. 
There  is  some  doubt  however  on  this  point. 
The  doctrine  does  not  vary  very  materially  from 
transubstantiation  when  critically  examined; 
and  there  seems  to  be  rather  a  nominal  distinc- 
tion between  the  terms  than  a  real  difference. 
By  consubstantiation  is  to  be  understood,  that 
after  the  consecration  of  the  elements,  the  body 
and  blood  of  Christ  are  really  present,  though 
the  bread  and  wine  remain  the  same  in  their 
nature  and  qualities. 

In  contradistinction  to  these  erroneous  opin- 
ions, our  church  holds  the  doctrine  that  the 
bread  and  the  wine  arc  simply  the  emblems  or 
symbols  of  the  body  and  blood  of  Christ,  and 
the  28th  Article  declares,  that  ''the  body  of 
Christ  is  given,  taken,  and  eaten,  in  the  Supper, 
only  after  an  heavenly  and  spiritual  manner. 
And  the  mean  whereby  the  body  of  Christ  is 
received  and  eaten  in  the  Supper  is  faith." — 
G.  T.  B. 


ON  THE  LORD  S  SUPPER. 


443 


be  changed  into  my  body, — but  merely, 
"  this  is  my  body."  As  he  said,  "  I  am 
the  true  vine,"  u  I  am  the  door,"  mean- 
ing they  were  a  figure  of  him ;  so  the 
bread  was  the  emblem,  figure,  or  token, 
of  our  Saviour's  body,  and  the  wine  of 
his  blood.  Just  as  in  seeing  a  bust  of 
the  king,  we  should  say,  This  is  the 
king  !  so  does  our  Saviour  say,  <:  This  is 
my  body  !"  There  was  a  peculiar  pro- 
priety in  the  expression  he  made  use  of, 
when  we  consider  the  institution  as  ap- 
pointed in  remembrance  of  his  sacrifice, 
and  as  declaring  the  establishment  of  a 
new  covenant,  ratified  as  the  old  had 
been  by  the  shedding  of  blood.  This 
will  be  more  fully  pointed  out  in  the 
subsequent  chapter. 

The  expression  used  in  giving  the  cup 
— t:  this  is  my  blood,"  must  be  interpret- 
ed as  a  figurative  expression-     The  cup 


CHAPTER  II. 

The  Atonement  made  by  the  death  of 
Christ. 

In  the  preceding  chapter  we  have  seen, 
that  in  instituting  the  Lord's  Supper,  our 
Saviour  stated,  that  his  body  was  given 
and  broken  for  his  disciples,  and  his 
blood  was  shed  for  them,  and  '-for  many, 
for  the  remission  of  sins." 

There  is  an  evident  reference  in  these 
words,  to  the  sacrifices  of  the  law  of 
Moses,  which  were  figurative  of  the  one 
great  sacrifice  of  Christ.  The  epistle  to 
the  Hebrews  shows  this  sufficiently.  A 
body  broken  and  blood  shed  for  the  re- 
mission of  sins,  exhibit  the  meaning  and 
intent  of  the  Mosaic  sacrifices. 

Those  sacrifices,  and  that  of  Christ, 
are  thus  contrasted  in  the  Hebrews,  (ix. 


manifestly  denotes  the  wine  in  the  cup,  11.)    "  But  Christ  being  come  an  High 
and  that  wine  was  the  figure  of  our  Sa-j Priest  of  good  things  to  come,  by  a  great 
viour's  blood.    And  one  admitted  figure 
surely  ought  to  make  those  who  would 
be  disposed  to  insist  on  a  literal  inter- 
pretation hesitate  in  their  statements. 

But  when  the  writer  remembers  how 
the  most  eminent  servants  of  God  have 
contended  with  each  other  on  this  sub- 
ject, he  cannot  but  add  an  earnest  de- 
pire  that  it  might  please  God  that  all 
who  love  our  Saviour  in  sincerity,  might 
learn  to  lay  aside  fierce  disputes  about 
that  appointment,  which  is  peculiarly 
calculated,  when  rightly  viewed,  to  fill 
our  hearts  with  love  to  him,  and  love  to 
each  other ;  and  that  all  his  people  de- 
siring in  simplicity  of  heart  to  believe 
what  he  has  declared,  and  to  practise 
what  he  commands,  might  ever  seek  to 
2dify  each  other  in  love. 

Having  in  this  chapter  explained  sev- 
eral of  the  expressions  in  the  appoint- 
ment of  the  Lord's  Supper,  we  shall 
iroceed  to  consider  in  subsequent  diap- 
ers, more  at  large,  those  important  doc- 
rines  directly  connected  with  it. 


er  and  more  perfect  tabernacle,  not  made 
with  hands,  that  is  to  say,  not  of  this 
building  ;  neither  by  the  blood  of  goats 
and  calves,  but  by  his  own  blood,  he  en- 
tered in  once  into  the  Holy  place,  having 
obtained  eternal  redemption  for  us.  For 
if  the  blood  of  bulls  and  of  goats,  and 
the  ashes  of  an  heifer  sprinkling  the  un- 
clean, sanctifieth  to  the  purifying  of  the 
flesh,  how  much  more  shall  the  blood  of 
Christ,  who  through  the  eternal  Spirit 
offered  himself  without  spot  to  God, 
purge  your  consciences  from  dead  works, 
to  serve  the  living  God  ?" 

Indeed  the  blood  of  the  sacrific  e  was 
in  the  law  of  Moses  so  indispensable  to 
the  pardon  of  sin,  that  we  are  assured, 
"without  the  shedding  of  blood  is  no  re- 
mission." Heb.  ix,  2&  The  reason  is 
given  in  Lev.  xvii,  II."  PM  the  life  of 
the  flesh  is  in  the  blood,  and  1  haw 
given  it  to  you  upon  the  altar  to  niakr 
an  atonement  for  your  souls,  for  it  is  tin 
blood  that  maketh  atonement  for  the 
soul." 


444 


ON  THE  LORD'S  SUPPER. 


The  word  atonement,  in  our  language,  I  view  alone  which  speaks  peace  to  the 


signifies  agreement ;  or  the 


which  agreement  or  reconciliation  is 
made.  The  general  meaning  of  the 
original  Hebrew  word  is,  to  hide,  or  cov- 
er. When  it  refers  to  sin,  it  means  sin 
forgiven,  remitted,  or  expiated,  through 
the  legal  rite  appointed  for  that  purpose.* 
The  Levitical  atonement,  in  all  cases 
produced  the  effect  of  fitting  for  the  di- 
vine service.  Where  moral  character 
was  concerned,  (which  in  one  view  was 
the  case,  even  when  atonement  was  made 


5  by  troubled  conscience.  When  a  man  is 
truly  awakened  to  a  sense  of  the  multi- 
tude and  the  magnitude  of  his  transgres- 
sions, the  infinite  majesty  of  Him  against 
whom  he  has  offended,  and  the  true  de- 
sert and  the  tremendous  consequences  of 
his  sins,  he  then  feels  the  value  of  an 
atonement  made  by  one  who  is  God  as 
well  as  man,  and  rejoices  in  it  as  that 
which  alone  can  be  a  sufficient  satisfac- 
tion for  his  guilt. 

What  then  do  the  Scriptures  say  of  the 


for  the  holy  place,  &c.  for  they  were  un-j  sufferings  and  death  of  the  divine  Redeem- 
clean  through  the  transgressions  of  the 
people.  (Lev.  xvi,  16 — 19.)  the  atone- 
ment was  an  act  of  propitiation,  being  the  i  in  the  53d  of  Isaiah,  we  read, — "The 


er  ?  In  the  Old  Testament  we  find  vari- 
ous testimonies  to  his  atonement.  Thus 


appointed  way  for  making  the  Divine 
Being  propitious  and  favourable  to  his 
people.  So  that  atonement  and  recon- 
ciliation, or  forgiveness,  were  thus  inti- 
mately connected. 

By  the  atonement  made  by  the  death 
of  Christ,  we  mean,  then,  that  the  suffer- 
ings and  death  of  our  Lord  were  accept- 
ed as  a  sacrifice  for  sin,  in  regard  to 
which  God  forgives  our  iniquities. 

Were  there  no  other  proofs  of  this  doc- 
trine than  those  expressions  used  in  the 
appointment  of  the  Lord:s  Supper,  they 
would  establish  it.  But  it  has  pleased 
God  to  express  so  important  a  truth  in  a 
great  variety  of  ways. 

Before  we  quote  additional  proofs  of 
this  great  doctrine,  let  us  briefly  notice 
the  dignity  of  the  victim  who  gave  him- 
self up  as  a  sacrifice.  God  was  mani- 
fest in  the  flesh  ;"  He  who  is  £;  over  all, 
God  blessed  for  ever  ;  Jehovah  our  right- 
eousness ;  the  Mighty  God  ;  the  Ever- 
lasting Father ;  the  Alpha  and  Omega ; 
the  beginning  and  the  ending,  which  is, 
and  which  was,  and  which  is  to  come  ; 
He  was  made  flesh  and  dwelt  among  us." 
By  this  mysterious  and  incomprehensi- 
ble union  of  the  divine  and  human  na- 
tures in  the  person  of  our  Lord,  an  infi- 
nite value  was  given  to  his  sufferings  and 
death,  so  that  u  his  blood  cleanseth  from 
all  sin  ;  he  is  the  propitiation  for  our 
sins,  and  not  for  ouis  only,  but  also  for 
the  sins  of  the  whole  world."     It  is  this 


*  See  Magee  on  the  Atonement,  and  Wardlaw 
on  the  Socinian  Controversy. 


Lord  hath  laid  on  him  the  iniquity  of  us 
all — He  was  wounded  for  our  transgres- 
sions, he  was  bruised  for  our  iniquities, 
the  chastisement  of  our  peace  was  upon 
him,  and  with  his  stripes  we  are  healed. 
When  thou  shalt  make  his  soul  an  offer- 
ing for  sin,  he  shall  see  his  seed.  He 
was  foretold  by  Daniel,  as  i:  the  Messiah 
to  be  cut  off,  but  not  for  himself."  The 
appointed  period  of  his  coming  was  fixed, 
u  to  finish  the  transgression,  and  to  make 
an  end  of  sins,  and  to  make  reconcilia- 
tion for  iniquity."  The  New  Testament 
language  is  still  more  express  and  deci- 
sive— ';  The  Son  of  Man  came  to  give  his 
life  a  ransom  for  many."  Matt,  xx,  28. 
i;  He  died  for  the  ungodly."  Rom.  v,  6. 
God  hath  i:  made  him  to  be  sin  (a  sin 
offering)  for  us  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of 
God  in  him."  2  Cor.  v.  21.  -  He  gave 
himself  for  us  an  offering  and  a  sacrifice 
to  God."  Eph.  v,  2.  He  hath  recon- 
ciled both  (Jew  and  Gentile)  unto  God, 
in  one  body  by  the  cross."  Eph.  ii,  16. 
"  Who,  his  own  self,  bare  our  sins  in  his 
own  body  on  the  tree."  1  Pet.  ii,  24. 

These  are  but  a  brief  selection  of  pas- 
sages which  show  that  the  all-important 
truth  of  an  atonement  for  sin,  made  by 
the  Son  of  God,  is  confirmed  by  a  great 
variety  of  expression,  and  by  repeated 
testimonies  and  declarations.  How  very 
different  would  have  been  the  mode  of 
expression,  had  Christ  merely  died  as  an 
example,  and  pattern  of  patience,  and 
long-suffering  !  How  easy  and  natural 
would  it  have  been  for  all  the  sacred  wri- 


ON  THE  LORD'S  SUPPER. 


145 


ters  to  have  used  another  phraseology, 
had  they  designed  to  convey  any  other 
instruction  than  that  which  is  obvious  at 
the  first  glance,  to  every  simple  and 
humble  mind  !  The  doctrine  of  the  atone- 
ment will  from  such  passages  be  manifest 
to  those  who  read  the  Scriptures  with  an 
unbiassed  and  unprejudiced  mind  ! 

The  great  design  of  this  atonement  is 
clearly  and  fully  expressed  by  St.  Paul, 
in  the  3d  of  Romans.  After  having 
shown  the  universal  sinfulness  and  guilt 
of  man,  he  goes  on  to  declare  the  way  of 
acceptance  with  the  holy  and  righteous 
God  in  these  words — "  Being  justified 
freely  by  his  grace,  through  the  redemp- 
tion that  is  in  Jesus  Christ,  whom  God 
hath  set  forth  to  be  a  propitiation,  through 
faith  in  his  blood,  to  declare  his  right- 
eousness for  the  remission  of  sins  that  are 
past,  through  the  forbearance  of  God : 
to  declare,  I  say,  at  this  time  his  right- 
eousness, that  he  might  be  just,  and  the 
justifier  of  him  which  believeth  in  Jesus." 

We  may  observe  in  this  passage,  that 
the  Apostle  notices  two  leading  effects 
connected  with  and  resulting  from  the 
atonement  of  Christ.  It  illustrates  the 
divine  perfections,  and  at  the  same  time 
brings  salvation  to  the  guilty. 

It  illustrates  the  Divine  Perfections. 
The  doctrine  of  Christ's  propitiation  is 
the  solution  of  an  apparently  inexplica- 
ble difficulty.  The  holy  and  righteous 
God  who  had  asserted  that  he  would 
"  not  acquit  the  guilty,"  and  who  had 
declared,  he  "  that  justifieth  the  wicked, 
and  he  that  condcmneth  the  just,  even 
,tney  both  are  an  abomination  to  the 
Lord,"  had  yet  for  4000  years  been  par 
doning  and  blessing  sinful  man,  and  was 
then  dispensing  pardon  to  believers 
through  the  world.  This  procedure  the 
Apostle  shows  is  consistent  with  tlie  jus- 
tice of  God,  and  the  truth  of  his  word, 
by  the  death  of  Christ  being  an  atone- 
ment for  sin.  The  strictness,  purity,  and 
excellence  of  God's  holy  law  are  fully 
manifested,  his  authority  is  preserved, 
the  ends  of  justice  are  obtained  even  in 
a  more  impressive  way  by  the  incarna- 
tion, sufferings,  and  death  of  the  divine 
substitute,  than  they  would  have  been 
merely  by  the  punishment  of  the  guilty 
creature. 


While  the  mercy  of  God  is  fully  dis- 
played, his  abhorrence  of  sin  is  at  the 
same  time  manifested  in  the  strongest 
way.    Dr.  Wardlaw  has  well  expressed 
this.     Speaking  of  the  substitution  of 
Immanuel  as  a  voluntary  surety,  to  bear 
the  curse  of  the  law  in  the  room  of  the 
guilty,  he  says,  "  In  this  substitution  we 
see  displayed  in  a  manner  unutterably 
affecting  and  awful,  the  holy  purity  of 
the  divine  nature,  for  no  testimony  can 
be  conceived  more  impressive  of  infinite 
abhorrence  of  sin  than  the  sufferings  and 
death  of  the  Son  of  God.     Here,  too, 
we  behold  the  immutable  justice  of  the 
divine  government,  inflicting  the  right- 
eous penalty  of  a  violated  law.    It  is  to 
be  considered  as  a  fixed  principle  of  the 
Divine  Government,  that  sin  must  be 
punished,  that  if  the  sinner  be  pardoned 
it  must  be  in  a  way  that  marks  and  pub- 
lishes the  evil  of  his  offence.     This  is 
also  effected  by  substitution,  and,  as  far 
as  we  can  judge,  could  not  be  effected  in 
any  other  way.     In  inflicting  the  sen- 
tence against  transgression  on  the  volun- 
tary and  all-sufficient  Surety,  Jenovah* 
while  he  clears  the  sinner,  does  not  clear 
his  sins.     Although  clothed  with  UmK 
thunders  of  vindictive   justice  against 
transgression,  he  wears  to  the  transgres- 
sor the  smile  of  reconciliation  and  peace  : 
he  dispenses  the  blessings  of  mercy  from 
the  throne  of  his  holiness;  and,  while 
exercising  grace  to  the  guilty.  06  ap 
pears  in  the  characters,  equally  lovely 
and  venerable,  of 

 The  sinner' 3  friend 

And  .sin's  eternal  fee. 

"  In  this  way  then  all  the  ends  of  pub- 
lic justice  are  fully  answered.    The  law 
retains  its  complete  and  unmitigated  per- 
fection, /.v  ma'juiticd  a  nil  iu<i<i<  honoura 
hie,  the  dignity  ami  authority  of  the  CM 
vine    Government    are    maintained  and 
even  elevated — all  the  perfections  of  De- 
ity are  gloriously  illustrated  and  cxlubi 
led  in  sublime   harmony.      Such  a  view 
of  the  Divine  Being  is  piesented  on  the 
cross  as  is  precisely  calculated  to  inspire 
and   maintain  (lo  maintain   too   \\  ith  a 
pBWer  which  will   increase   it^  inilucuce 
the  more  closely  and  seriously  the  view 
is  contemplated)  the  two  -Teat  principles 


446 


ON  THE  LORD'S  SUPPER. 


of  a  holy  life,  the  love  and  the  fear  of 
God.  filial  attachment,  freedom,  and  con- 
fidence, combined  with  humble  reverence 
and  holy  dread." 

The  importanee  of  the  subject,  and 
the  justice  and  excellence  of  Dr.  Ward- 
law's  remarks,  will  justify  the  length  of 
the  quotation. 

We  may  observe  also  that  salvation  is 
thus  become,  as  it  respects  Christ  and 
those  for  whom  he  died,  an  act  of  divine 
justice  as  well  as  divine  mercy.  God,  as 
he  is  a  just  God,  does  not  condemn  be- 
lievers, since  Christ  has  borne  the  pun- 
ishment of  their  sins,  and  purchased 
them  for  himself.  Blessed  be  our  God, 
our  pardon  and  acceptance  in  Christ  Je- 
sus, is  now  built  on  that  very  attribute 
which  is  so  dreadful  and  alarming  to  the 
offending  sinner  !  That  which  seemed 
the  main  bar  against  our  acceptance,  is 
now  become  the  very  ground  why  God 
accepts.  Justice  and  mercy  both  triumph 
together.  God  remains  righteous,  and 
yet  rebellious  man  may  be  for  ever  bless- 
ed. 

•  Thus  the  cross  of  Christ  gives  the 
brighest  display  of  all  the  divine  perfec- 
tions. It  is  a  glass  in  which  all  created 
intelligences  may  see  and  discover,  in  a 
way  that  they  never  otherwise  could,  the 
glory  of  God's  wisdom,  power,  right- 
eousness, justice,  mercy,  and  truth. 

While  God  is  glorified,  through  the 
same  atonement,  a  way  of  salvation  is 
provided  for  sinners.  We  shall  have 
occasion,  in  considering  afterwards  the 
nature  of  the  New  Covenant,  to  enter 
into  a  fuller  view  of  the  nature  of  this 
salvation,  and  therefore  will  here  only 
briefly  notice  some  of  the  more  direct 
blessings  which  are  obtained,  by  this 
atonement. 

There  is,  first,  forgiveness.  "  We 
have  redemption  through  the  blood  of 
Christ,  the  forgiveness  of  sins,  according 
to  the  riches  of  his  grace."  The  Apos- 
tle, in  the  passage  in  Romans  above  re- 
ferred to,  also  shows  that  God  is  right- 
eous, in  the  "  remissions  of  sins  that  are 
past."  As  if  he  had  said,  the  sins  com- 
mitted before  the  coming  of  Christ,  were, 
through  the  infinite  compassion  of  God, 
forgiven  on  account  of  the  propitiation 
that  was  to  be  cflbcted  by  his  death.  All 


the  sin  of  man,  therefore,  that  ever  was, 
or  will  be  forgiven,  was  forgiven  through 
his  atoning  sacrifice.  God's  exacting 
the  punishment  of  sin  in  the  death  of 
Christ,  explained  the  mystery  of  divine 
patience  and  truth,  in  not  punishing  our 
first  parents,  Adam  and  Eve,  with  instant 
death,  and  in  bearing  for  so  many  thou- 
sand years,  with  the  wickedness  of  man- 
kind ;  and  it  cleared  the  divine  right- 
eousness, and  accounted  for  his  forbear- 
ance with  the  rebellion  and  sin  of  his 
creatures.  The  same  atonement  is  still 
amply  sufficient  to  cover  the  whole  of 
our  transgressions  against  the  divine  law. 
The  pardon  of  sin,  of  all  sin,  of  the 
greatest  and  most  aggravated  sins,  the 
free  and  entire  removal  of  the  load  of 
guilt  from  the  conscience,  this  is  the  glo- 
ry of  the  Gospel  of  Christ. 

The  benefit  of  the  atonement  of  Christ 
is  also  exhibited  in  another  light  as  the 
cause  of  the  free  justification  of  the  be- 
liever. His  sins  are  not  only  pardoned, 
but  he  is  freed  from  the  penalty  of  sin. 
"  Being  justified  freely  by  his  grace,"  is 
the  great  blessing  which  the  Apostle 
grounds  on  Christ's  propitiation.  By 
this  redemption  of  Christ,  a  way  is  pro- 
vided for  the  guilty  sinner  being  account- 
ed and  dealt  with  as  altogether  righteous. 
God,  whose  judgment  is  according  to 
truth,  whose  sentence  is  final  and  deci- 
sive, is  "  the  justifier  of  him  who  believ- 
eth  in  Jesus." 

Nor  can  we  also  forbear  noticing  sanc- 
tification,  as  another  effect  connected 
with  the  atonement.  It  is,  as  we  have 
seen,  peculiarly  calculated  to  promote 
genuine  love  to  God  and  man.  u  Ye  are 
bought  with  a  price ;  therefore,  glorify 
God  in  your  body  and  in  your  spirit 
which  are  his — If  God  so  loved  us,  we 
ought  also  to  love  one  another."  His 
unspeakable  love  furnishes  the  most  pow- 
erful and  attractive  motive  to  obedience ; 
and  adds  new  force  to  every  other  con- 
sideration which  called  on  us  to  obey  the 
will  of  God. 

Let  us  farther  observe,  how  we  par- 
take of  the  blessings  of  the  atonement: 
for  in  vain,  as  to  our  salvation,  has  Christ 
shed  his  precious  blood  and  glorified  God, 
and  procured  blessings  for  man,  if  we 
are  not  "  partakers  of  the  benefit."  On 


ON  THE  LORD'S  SUPPER. 


447 


this  important  point,  the  Scriptures  are 
very  express.  It  is  "  through  faith  in  his  , 
blood"  that  God  is  propitious  to  us.  God 
justifies  "  him  that  believeth  in  Jesus." 
Rom.  iii,  25,  26.  "  To  him  that  work- 
eth  not,  but  believeth  on  him  that  justi- 
fieth  the  ungodly,  his  faith  is  counted  for 
righteousness."  Rom.  iv,  5.  Similar 
passages  are  very  numerous.  The  na- 
ture of  faith  will  be  considered  more  at 
large  in  the  following  chapter. 

We  would  now  press  on  the  reader's 
attention  the  importance  of  the  subject. 
It  is  not  a  matter  of  mere  speculation 
and  theory,  but  a  principal,  a  practical, 
and  a  most  cheering  truth,  revealed  for 
our  unspeakable  benefit.  The  subject  is 
of  infinite  magnitude.  It  is  God's  ap- 
pointed plan  of  salvation :  it  is  his  only 
plan  :  "  there  is  none  other  name  under 
heaven  given  among  men  whereby  we 
must  be  saved."  Surely  nothing  can  be 
conceived  of  more  immense  moment  to 
the  human  race,  than  that  which  con- 
cerns the  salvation  of  innumerable  mil- 
lions of  immortal  souls,  their  peace  and 
holiness  here,  their  deliverance  from  eter- 
nal woe,  and  their  obtaining  eternal  life. 
O  that  every  reader  may  so  seek  an  in- 
terest in  this  salvation,  as  to  enjoy  its 
blessings,  and  to  feel  in  his  own  happy 
experience,  what  an  animating  motive 
the  atoning  death  of  Christ  is  to  a  life 
of  holiness  and  devotedness  to  that  God 
who  so  loved  us,  that  "  he  spared  not  his 
own  Son,  but  delivered  him  up  for  us 
all."  We  cannot  speak  of  this  great 
subject  merely  in  the  language  of  cold 
statement.  Christian  reader !  let  our 
hearts  magnify  and  praise  the  Lord. 
"  The  Lord  hath  done  great  things  for 
us,  whereof  we  are  glad."  Let  our 
songs  ascend  up  to  his  throne.  Let  us 
join  the  heavenly  host  in  their  never- 
ceasing  hymn — "Worthy  is  the  Lamb 
that  was  slain,  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and 
honour,  and  glory,  and  blessing." 

The  view  which  has  thus  been  given 
of  the  death  of  Christ  appeared  needful 
to  enable  us  to  form  right  conceptions  of 
the  Lord's  Supper.  In  this  view  of  his 
death,  well  might  a  solemn  ordinance  be 
appointed,  for  its  pcipetual  exhibition, 


and  commemoration.*  Dr.  Doddridge 
justly  remarks,  "  I  apprehend  this  ordi- 
nance of  the  Eucharist  to  have  so  plain  a 
reference  to  the  atonement  or  satisfaction 
of  Christ,  and  to  do  so  solemn  an  hon- 
our to  the  fundamental  doctrines  of  the 
Gospel,  that  I  cannot  but  believe  that 
while  this  sacred  institution  continues  in 
the  Church,  (as  it  will  undoubtedly -do 
to  the  end  of  the  world,)  it  will  be  im- 
possible to  root  that  doctrine  out  of  the 
minds  of  plain  humble  Christians." 

As  you  have  seen,  the  very  words  ap- 
pointing the  ordinance  bring  before  us 
the  doctrine  of  the  atonement,  by  telling 
us  of  Christ's  body  given  and  broken  for 
us,  and  his  blood  shed  for  the  remission 
of  our  sins. 

We  shall  farther  see  in  the  next  chap- 
ter, how  we  participate  in  the  atonement 
of  Christ. 


CHAPTER  III. 

On  faith  in  C'hi^isVs  Atonement. 

The  Lord's  Supper  is  manifestly  an^ 
Institution  designed  only  for  Christians, 
for  sincere  believers  in  Jesus  Christ.  It 
is  well  known  that  the  primitive  churches 
were  very  particular  in  exercising  a  strict 
discipline,  to  keep  the  unbelieving  from 
that  holy  table.  Indeed,  our  attendance 
there  without  faith  in  Ilim,  would  be  a 
mere  act  of  hypocrisy. 

Hence  it  becomes  important  for  us  to 
understand  the  nature  of  faith.  The 
idea  is  in  itself  so  simple,  as  rather  to  be 


*  How  dreadfully  tlx-  So.inians  would  pervert 
this  ordinance,  m;iy  he  seen  in  the  following  ex 
trait  from  one  of  their  writer*.  "If  tin-  Unite 
rian  Society,  on  their  lai:_rlish  Anniversary  Fes 
tival,  were  to  coiHe.  i  ate  (he  first  gohlet  to  the 
immortal  memory  of  the  great  founder  of  then 
faith,  they  would  more  faithfully  copy  the  npirit 
of  this  Ii  stitution,  than  any  rival  creedsman, 
and  would  accomplish  the  association  of  reli 
p-ion  with  the  national  and  h  ihitual  pleasure-* 
of  mankind."  Dr.  (iregory  on  this  makes  the 
following*  ohbervation.  "This  attempt  at  trans 
muting*  the  orgies  of  Hacehus  int  .  a  Christian 
!  rite  will  not  suc<  ee<|  with  those  who  have  heheld 
by  faith  "  tho  Lamb  of  God  that  takcth  away 
the  sin.-*  of  the  world.'' 


448 


ON  THE  LORD'S  SUPPER. 


obscured  than  elucidated  by  definition- 
Faith  in  God's  word  is  the  same  as  faith 
in  man's  word,  a  sure  belief  of  what  is 
said.  True  faith  is  a  practical  belief  of 
the  word  of  God,  and  especially  the  rec- 
ord which  it  hath  given  of  his  Son. 
"  If  we  receive  the  witness  of  men,  the 
witness  of  God  is  greater — he  that  be- 
lieveth  not  God,  hath  made  him  a  liar, 
because  he  believeth  not  the  record  that 
God  gave  of  his  Son." 

The  Holy  Scriptures  illustrate  the  na- 
ture and  effects  of  this  faith  in  a  variety 
of  ways,  describing  it  as  a  coming  to 
Christ,  looking  unto  him,  receiving  him, 
putting  him  on,  trusting  in  him,  living 
upon  him,  and  the  like.  These  figures 
very  strikingly  exhibit  the  inward  work- 
ings of  the  believer's  heart. 

Repentance  and  faith  are  most  inti- 
mately connected  in  the  Holy  Scriptures. 
Matt,  xxi,  32  ;  Mark  i,  15  ;  Acts  xx.  21. 
There  is  no  repentance  without  faith, 
and  no  lively  faith  without  repentance. 
It  has  been  observed,  that  repentance  and 
faith  are  only  two  branches  of  the  same 
vital  root  of  "the  new  creature  in  Christ 
Jesus." 

The  object  of  this  chapter  is  not,  how- 
ever, to  explain  the  nature  of  faith  in 
general,  or  faith  in  Christ,  (which  is  a  be- 
lieving all  that  the  Scriptures  say  of  him 
as  a  divine  Saviour,  and  so  receiving  him 
in  all  his  offices,  as  our  Prophet,  Priest, 
and  King,)  but  to  bring  before  the  read- 
er the  nature  and  importance  of  "  faith 
in  his  blood."  Rom.  iii,  25.  There  is  in 
the  Lord's  Supper,  when  duly  received, 
a  special  act  of  faith  in  the  atonement  of 
Christ.  This  is  a  point  of  the  utmost 
importance,  as  it  regards  our  individual 
salvation. — Our  holiness  too,  and  our 
comfort,  as  well  as  our  duly  partaking  of 
this  ordinance,  are  closely  connected  with 
right  views  on  this  subject. 

There  are  some  expressions  in  a  dis- 
course recorded  in  the  Oth  of  John,* 
which  have  often  been  referred  to  the 


*  It  is  observable,  that  this  Evangelist,  who 
omits  the  mention  of  the  appointment  of  the 
external  ordinances  of  baptism  and  the  Lord's 
Supper,  dwells  most  at  large  on  the  spiritual 
import  of  these  ordinances ;  regeneration  by 
the  Holy  Spirit,  and  faith  in  the  atonement  of 
Christ. 


Lord's  Supper,  and  which  will  assist  os 
to  understand  the  nature  of  this  faith. 
The  circumstances  of  that  discourse  were 
these.  The  miracle  of  feeding  the  mul- 
titude with  bread,  and  their  thence  fol- 
lowing our  Lord,  having  led  him  to  ex- 
hort them  to  "  labour  for  the  meat  which 
endureth  to  everlasting  life,"  they  asked 
him,  "  What  shall  we  do  that  we  might 
work  the  works  of  God?"  His  reply 
was,  "  This  is  the  work  of  God,  that  ye 
believe  on  him  whom  he  hath  sent." 
The  Jews  ask  for  a  proof  of  his  mission, 
and  tell  him  of  the  manna  which  Moses 
had  given.  This  leads  our  Lord  to  show 
them  a  better  food — "  I  am  the  bread  of 
life  ;  he  that  cometh  to  me  shall  never 
hunger,  and  he  that  believeth  on  me  shall 
never  thirst."  He  farther  explains  him- 
self, when  he  says,  "  the  bread  that  I  will 
give  is  my  flesh,  which  I  will  give  for 
the  life  of  the  world."  The  Jews  are 
stumbled  at  this  ;  but  our  Lord  only  the 
more  solemnly  asserts,  "  Verily,  verily, 
I  say  unto  you,  except  ye  eat  the  flesh 
of  the  Son  of  Man,  and  drink  his  blood, 
ye  have  no  life  in  you.  Whoso  eateth 
my  flesh,  and  drinketh  my  blood,  hath 
eternal  life,  and  I  will  raise  him  up  at 
the  last  day.  For  my  flesh  is  meat  in- 
deed, and  my  blood  is  drink  indeed." 

To  prevent  any  misunderstanding  of 
these  words,  by  giving  them  a  mere  lite- 
ral interpretation,  our  Lord  afterwards 
told  his  disciples,  "  It  is  the  Spirit  that 
quickeneth,.the  flesh  profiteth  nothing; 
the  words  that  I  speak  unto  you,  they 
are  spirit  and  they  are  life." 

The  great  subject  inculcated  in  this 
discourse,  is  such  a  faith  in  Christ  as 
leads  the  soul  to  rely  on  his  giving  his 
flesh  for  the  life  of  the  world.  The  dis- 
course does  not  directly  refer  to  the 
Lord's  Supper  ;  for  there  is  not  in  the 
whole  statement  the  slightest  mention  or 
hint  of  that  appointment,  nor  could  his 
hearers  have  had  any  clear  understand- 
ing of  his  words,  if  he  were  supposed  to 
be  speaking  of  an  ordinance  never  ap- 
pointed, noi  even  intimated  before.  In 
such  a  case,  would  not  our  Lord's  words 
have  wanted  that  distinctness  and  pre- 
cision which  usually  characterizes  his 
discourses  ? 

Our  Lord  here  takes  occasion,  from 


ON  THE  LORD'S  SUPPER.  449 


what  had  previously  passed,  to  illustrate 
the  nature  of  faith  in  him,  by  food  re- 
ceived for  the  support  of  the  body.  By 
"  the  flesh  of  the  Son  of  man,"  and  "  his 
blood,"  he  means  his  becoming  man,  and 

|  dying  for  us;  (Heb.  ii,  14,)  by  his  flesh 
being  given  "  for  the  life  of  the  world,5-' 
he  points  out  the  atonement  which  he 
would  by  his  death  make  for  mankind  ; 
and  by  eating  that  flesh,  and  drinking 
that  blood,  he  shows  how  we  partake  of 
this  blessing.  Faith  is  to  the  mind,  what 
partaking  of  food  is  to  the  animal  frame. 
We  know  that  before  food  can  nourish 

[  us,  it  must  be  received,  eaten,  and  diges- 
ted ;  and  so  before  any  sentiments  or 
statements  can  benefit  us,  we  must  be- 
lieve them  and  dwell  upon  them  ;  or,  (as 
in  the  same  allusion  the  Church  Collect 
express  it,)  we  must  "  inwardly  digest 
them."  The  truths  of  Scripture,  and 
the  doctrines  of  salvation  by  Jesus  Christ, 
can  only  influence  us,  and  produce  in  us 
corresponding  affections  as  they  are  re- 
ceived ;  as  they  are  credited  and  thought 
upon. 

Thus  the  doctrine  of  the  atonement 
may  be  known  in  a  general  way ;  we 
may  be  able  to  state  it  accurately,  and 
prove  it  strongly,  without  our  being  in- 
fluenced by  it,  or  having  any  interest  in 
it;  in  order  to  obtain  the  blessing  our- 
selves, we  must  "  receive  the  atonement." 
Rom.  v.  11 — 17.  Saving  faith  has  a 
special  reference  to  this  doctrine.  The 
faith  by  which  Christians,  under  the 
Gospel  dispensation,  are  justified  and  ac- 
counted righteous  before  God,  is  such  a 
„ persuasion  of  the  truth  of  the  divine 
declarations  respecting  the  sacrifice  of 
Jesus  Christ,  as  makes  the  soul  cleave 
to  him,  and  produces  a  sure  trust  and  re- 
liance upon  his  obedience  unto  death,  as 
our  only  and  all-sufficient  ground  of  hope 
for  the  pardon  of  sin,  peace  with  God, 
the  gift  of  eternal  life,  and  every  spirit- 
ual blessing.  When  we  are  "  enabled 
thus  to  believe  and  come  to  God  with 
our  load  of  guilt  and  misery,  not  trust- 
ing in  our  own  righteousness,  hut  in  his 
manifold  and  great  mercies,  as  flowing 
to  sinners  through  the  sacrifice  and 
atonement  of  Christ,  then  we  find  peace 
of  conscience,  and  a  quiet  mind.11  Our 
souis  are  satisfied  and  strengthened,  and 

57 


our  hearts  are  set  at  liberty  to  love  and 
serve  God  with  gratitude  and  entire  de- 
votedness. 

The  Protestant  Episcopal  Church 
speaks  very  decisively  on  this  subject. 
"  The  right  and  true  Christian  faith  is, 
not  only  to  believe  that  Holy  Scripture, 
and  all  the  aforesaid  articles  of  our  faith, 
are  true,  but  also  to  have  a  sure  trust  and 
confidence  in  God;s  merciful  promises, 
to  be  saved  from  everlasting  damnation 
by  Christ ;  whereof  doth  follow  a  loving 
heart  to  obey  his  commandments." 

Only  conceive  the  state  of  mind  of 
one  awakened  to  a  true  knowledge  of  the 
law  of  God  in  its  reasonableness,  its  pu- 
rity, and  its  extent ;  and  a  true  sense  of 
his  own  exceeding  sinfulness.  He  see3 
that  he  is  justly  condemned,  heaven  is 
forfeited,  divine  wrath  is  incurred,  and 
any  moment  may  plunge  him  into  irre- 
mediable and  endless  ruin  ;  and  then  say 
whether  there  may  not  be  desires  wrought 
in  the  heart  that  can  be  well  compared 
to  hunger  and  thirst;  and  whether  there 
be  not  in  the  salvation  of  Jesus  Christ, 
that  which  may  justly  be  called  the 
bread  of  life,  and  the  fountain  of  living 
waters;  and  whether  faith  in  his  doc- 
trines may  not  nourish  and  support  theN 
soul,  just  as  much  as  the  most  suitable 
food  does  the  body  !  Bread  or  flesh  is 
not  more  adapted  to  meet  the  necessities 
of  the  hungry,  nor  wine  to  strengthen 
and  revive  the  weak,  than  the  atonement 
of  the  incarnate  Saviour  to  supply  the 
wants  of  the  convinced,  humbled,  and 
penitent  sinner.  Nothing  else  indeed 
will  supply  his  wants.  Archbishop Cran- 
mer  (whose  Treatise  on  the  Sacrament 
is  full  of  instruction,)  justly  says,  u  There 
is  no  kind  of  meat  that  is  comfortable  to 
the  soul,  but  only  the  death  of  Christ's 
blessed  body  ;  nor  any  kind  of  drink 
that  can  quench  it-  thirst,  but  only  Hie 
blood-Shedding  of  our  Saviour  Christ." 
Let  us  then,  when  WB  receive  the  Lord's 
Supper,  spiritually  feed  on  Christ  as  our 
all-sufficient  and  all-satisfying  Saviour. 

Ft  is  not  one  act  of  faith  only  that 
marks  the  Christian.  -  The  ju*t  H>e  by 
faith."  When  we  dwell  on  what  Christ 
has  done  for  us,  ami  look  to  bin  for 
grace  and  strength,  we  receive  continual 
supplisi   of   spiritual    food.  Worldly 


450 


ON  THE  LORD'S  SUPPER. 


things  weaken  our  spiritual  strength,  and 
deaden  our  devout  affections.  Satan 
tempts  us,  and  a  corrupt  heart  leads  us 
astray.  In  the  midst  of  these  dangers, 
it  is  only  in  proportion  as  we  constantly 
come  to  Christ,  and  u.  receive  out  of  his 
fulness  grace  for  grace,"  that  we  are 
strong  and  vigorous  in  the  Christian 
life.  Just  as  the  body  lives  by  receiving 
food  from  day  to  day,  and  thereby  in- 
creases, and  grows  from  infancy  to  man- 
hood, so  the  soul  lives  by  this  faith  in 
Christ,  and  goes  from  strength  to  strength 
till  we  come  to  "  a  perfect  man." 

The  Scriptures  speak  very  strongly  of 
the  blessings  connected  with  this  faith 
in  Christ.  They  are  stated  in  the  6th 
chapter  of  John  in  many  varied  expres- 
sions. Without  this  faith  we  have  no 
spiritual  life  ;  through  faith  we  have  un- 
ion with  Christ,  support,  strength,  con- 
solation, and  eternal  bliss.  The  promise 
of  eternal  life  may  well  be  peculiarly 
cheering  and  animating  to  us.  Observe 
how  solemnly  our  Lord  declares  (ver. 
47,)  "  Verily,  verily,  I  say  unto  you,  he 
that  believeth  on  me  hath  everlasting 
life."  Who  can  calculate  the  magnitude, 
of  this  blessing  ?  All  the  glories  of  this 
world  fade  before  it.  To  be  happy,  and 
that  for  ever !  what  heart  can  imagine 
all  that  is  comprehended  in  everlasting 
life?  Look  only  at  one  point  in  the 
promise,  (ver.  54,)  "  I  will  raise  him  up 
at  the  last  day."  Place  only  the  resur- 
rection before  your  eyes.  The  last  trump 
is  sounded — the  heavens  pass  away  withl 
a  great  noise — the  Lord  himself  descends. 
In  this  tremendous  day,  amid  the  wreck 
of  worlds,  who  shall  stand  when  He  ap- 
proacheth.  It  is  the  Judge  of  all  man- 
kind, and  "  who  shall  abide  the  day  of 
his  coming  ?"  Whom  will  He  raise  up 
and  place  in  safety?  See,  above,  the 
mansion  of  bright  and  eternal  glory ! 
Behold,  below,  the  dreary  and  horrible 
abode  of  never-ending  woe  !  O  Chris- 
tian reader,  in  the  day  of  resurrection, 
what  a  blessing  beyond  all  description 
will  it  be  to  belong  to  Christ,  and  to  have 
his  promises  engaged  to  raise  you  up  to 
life  and  glory.  Well,  "  whosover  be- 
lieveth in  him  shall  not  perish,  but  have 
everlasting  life."  You  may  safely  build 
for  eternity  on  his  faithfulness.  $He  has 


all  power  and  might  to  fulfill  his  prom- 
ises, all  truth  and  willingness  to  perform 
them.     O  look  unto  Jesus,  and  be  ye 

saved. 

We  may  hitherto  in  this  chapter  ap- 
pear to  have  departed  from  the  direct 
subject  of  the  Lord's  Supper,  but  what 
has  been  said  will  tend  to  explain  that 
feeding  on  Christ  by  faith,  which  is  at 
once  enjoined  and  signified  by  this  ordi- 
nance. Though  our  Loid's  discourse  in 
the  6th  of  John  has  not  a  primary  refer- 
ence to  his  last  supper,  yet  that  Institu- 
tion points  out  the  same  actings  of  faith, 
which  are  illustrated  by  the  instruction 
in  that  remarkable  passage.  Both  the 
literal  and  spiritual  feeding  are  happily 
expressed  together  in  the  address  of  the 
communicant,  ';  Take  and  eat  this,  in  re- 
membrance that  Christ  died  for  thee,  and 
feed  on  him  in  thy  heart  by  faith  with 
thanksgiving."  Archbishop  Cranmer 
very  plainly  and  strikingly  expresses  the 
same  ideas — "  The  true  eating  and  drink- 
ing of  the  body  and  blood  of  Christ  is, 
with  a  constant  and  lively  faith  to  believe 
that  he  gave  his  body  and  shed  his  blood 
on  the  cross  for  us,  and  that  he  does  so 
join  and  incorporate  himself  to  us,  that 
he  is  our  head  and  we  his  members  ;  and 
flesh  of  his  flesh,  and  bone  of  his  bone, 
having  him  dwelling  in  us,  and  we  in  him. 
And  herein  stands  the  whole  effect  ana\ 
strength  of  this  sacrament.  And  this 
faith  God  works  inwardly  in  our  hearts 
by  his  Holy  Spirit,  and  confirms  the  same 
outwardly  to  our  ears,  by  the  hearing  of 
his  word,  and  to  our  other  senses  by  the 
eating  and  drinking  of  the  sacramental 
bread  and  wine  in  his  holy  supper." 

Let  it  be  your  desire,  then,  Christian 
reader,  when  you  receive  the  outward 
emblems  of  his  body  and  blood,  by  the 
grace  of  the  Holy  Spirit,  and  through 
faith,  afresh  to  receive  Christ  himself  as 
your  only  and  complete  Saviour.  Au- 
gustine denies  that  men  can  carry  away 
from  this  sacrament  any  more  than  they 
can  collect  in  the  vessel  of  faith.  Indeed 
it  is  only  as  faith  is  in  exercise,  and  you 
are  really  looking  to  Christ,  by  and 
through  the  outward  elements,  that  this 
institution  will  be  of  profit  to  you.  It 
loses  its  whole  design  as  to  your  individ- 
ual good,  if  you  are  not  depending,  by 


ON  THE  LORD'S  SUPPER. 


451 


faith,  on  the  atonement  of  Christ,  and 
applying  afresh  for  an  interest  in  his 
great  salvation.  Beside,  the  Lord's  Sup- 
per shows  us  how  the  death  of  Christ  is 
applied  to  our  benefit.  "  As  the  bread 
and  wine  represents  the  body  and  blood 
of  our  Saviour,  so  the  eating  and  drink- 
ing those  elements  point  out  that  act  of 
faith  by  which  we  apply  to  our  own  ben- 
efit the  merits  of  his  death.  Whenever 
then  you  go  to  this  holy  table,  lift  up 
the  eye  of  faith  to  the  crucified  Redeem- 
er, dying  for  your  sins,  come  with  your 
burden  to  him,  and  so  shall  you  "  find 
iest  unto  your  souls." 


CHAPTER  IV. 

On  the  New  Covenant. 

In  appointing  the  Holy  Communion, 
we  have  seen,  our  Lord  calls  the  cup 
: |  the  New  Testament  in  his  blood."  We 
propose  in  this  chapter,  to  explain  the 
meaning  of  this  expression,  and  briefly 
;  to  state  the  nature  of  that  Dispensation, 
which  was  secured  to  us  through  the 
atoning  sacrifice  of  Christ. 

The  term  which  is  here  rendered  Tes- 
tament, is  a  translation  of  the  Hebrew 
word,  which  is  commonly  rendered  Cov- 
enant. We  do  not  find  that  the  Hebrew 
word  is  ever  used  in  the  sense  of  a  last 
will,  and  it  is  doubtful  whether  the 
Greek  word  be  used  in  that  signification 
in  the  New  Testament. 
-  A  Covenant  is  an  agreement  on  cer- 
tain terms,  and  supposes  two  or  more 
parties.  But  when  God  is  one  party  to 
that  which  is  rendered  covenant,  it  must 
be  considered  as  meaning  rather  a  Dis- 
pensation, declaring  his  mercy  and  good- 
ness towards  his  sinful  creatures,  than  a 
mere  agreement.  Isa.  lix,  21  ;  Hcb.  viii, 
8 — 12.  By  a  Dispensation,  we  mean 
that  plan  of  procedure,  on  which  God 
acts  towards  those  who  live  under  it,  or, 
as  it  is  more  briefly  defined  by  Dr.  John- 
son, "  the  dealing  of  God  with  his  crea- 
tures." This  general  meaning  of  the 
term  rendered  Covenant,  seems  best  to 
convey  its  sense  in  the  passage  immedi- 
ately  under  our  consideration.    The  te  rm 


is  used  to  denote  the  two  chief  systems 
of  religion  noticed  in  the  Bible,  the  Jew- 
ish and  the  Christian.  The  nature  and 
design  of  both  these  are  fully  declared 
in  the  Holy  Scriptures,  but  as  our  Lord 
directly  connects  the  celebration  of  the 
Lord's  Supper  with  the  New  Dispensa- 
tion, it  will  be  proper,  here,  to  give  -a 
farther  account  of  it. 

It  is  called  new  with  reference  to  the 
Jewish  dispensation,  not  having  been 
fully  manifested  nor  fully  established  as 
the  only  religion  of  men,  till  after  the 
promulgation  and  lengthened  continuance 
of  that  preparatory  religion,  which  was 
given  t?y  Moses. 

It  is  true  that  the  plan  of  this  rich 
dispensation  of  grace  and  mercy,  for  the 
salvation  of  sinful  man,  was  laid  before 
the  world  began.  St.  Paul  assures  Tim- 
othy that  God  "  hath  saved  us,  and  called 
us  with  an  holy  calling,  not  according 
to  our  works,  but  according  to  his  own 
purpose  and  grace,  which  was  given  to 
us  in  Christ  Jesus,  befoie  the  world  be- 
gan." 2  Tim.  i,  9.  Those  who  obtain 
its  blessings  are  also  described  by  St. 
Paul,  as  "  chosen  in  Christ  before  the 
foundation  of  the  world,  that  they  should  ^ 
be  holy  and  without  blame  before  him  in 
love."  Ephes.  i,  4.  Here  we  see  all  the 
parties  in  this  covenant  brought  to  our 
view  at  once. — God,  the  source  of  all 
blessings — men,  who  were  to  be  the  ob- 
jects of  his  grace — and  Christ,  the  me- 
diator of  the  covenant,  in  whom  all  fne 
subjects  were  chosen,  and  by  whom  they 
would  ultimately  be  brought  to  eternal 
glory. 

It  is  true  also  that  it  was  in  part  man- 
ifested to  man,  from  time  to  time,  before 
the  Christian  /Era— first  in  the  promise 
';  the  seed  of  the  woman  shall  bruise  the 
head  of  the  serpent.  Gen.  ni,  15.  After 
this,  as  the  Apostle  tells  us,  "to  Abra- 
ham and  his  seed  were  the  promises 
made  ;"  and  thus,  as  lie  assures  us,  "  tin- 
covenant  was  confirmed  before,"  (that  is, 
before  the  law  of  Moses)  "  of  God  in 

Christ."  Gal.  in,  l<>,  17.   The  Monk 

Dispensation  was,  in  various  respeet<.  a 
figure,  shadow,  or  representation  of  the 
new  covenant,  by  its  tabernacle,  sarnli- 
ccs,  &c.  As  we  proeeed  in  reading  the 
sacred  volume,  the  promise-  and  prophe- 


452 


ON  THE  LORD'S  SUPPER. 


cies  gradually  unfold  it  with  increasing  up 
clearness  to  our  view.    Though  David's 
expression  at  the  close  of  his  life,  may 
possibly  have  a  more  direct  application 
to  the  covenant  made  with  him  person 
ally,  as  to  the  throne  of  Israel,  yet  there- 
in the  promise  of  Christ  was  included, 
and  the  words  are  very  descriptive  of  the 
blessings  of  this  better  covenant.  "  He 
hath  made  with  me  an  everlasting  cove- 
nant, ordered  in  all  things  and  sure— 
for  this  is  all  my  salvation,  and  all  my 
desire,"  (2  Sam.  xxiii,  5,)  as  is  that  ex- 
pression, "  the  secret  of  the  Lord  is  with 
them  that  fear  him,  and  he  will  show 
them  his  covenant."  Ps.  xxv,  14.  Sev 
eral  of  the  Psalms,  as  xvi,  xl,  lxxxix,  and 
cx,  clearly  show  that  the  holy  men  of 
old  entertained,  in  the  progress  of  time, 
ideas,  and  used  expressions,  too  large  for 
the  Jewish  Dispensation,  and  applicable 
only  to  a  different  order  of  things-  Isaiah, 
almost  with  the  clearness  of  apostolical 
writers,  brings  before  us  that  redemption 
on  which  the  Dispensation  of  grace  is 
founded. 

But  notwithstanding  this  previous  dis- 
covery of  it,  which  doubtless  engaged 
the  faith,  and  raised  the  hope  of  the  ser- 
vants of  God,  from  the  beginning,  it  is 
still  justly  styled  new,  as  it  was  only 
fully  revealed  after  the  coming  of  Christ. 
It  is  displayed  to  us  in  that  volume,  which 
is  emphatically  called  the  New  Testa- 
ment or  Covenant.  Christ,  as  the  Lamb 
of  God,  "  verily  was  foreordained  before 
the  foundation  of  the  world,  but  was 
manifested  in  these  last  times  for  you 
who  by  him  do  believe  in  God."  1  Pet. 


from  the  dead,  and  ascended  into 


i,  20. 

It  was  also  only  fully  established  by 
the  death  of  Christ.  Solemn  promises 
and  engagements  were  of  old  established 
and  ratified,  by  blood-shedding  and  sac- 
rifices. Gen.  xv,  8 — 18.  Hence  the 
Psalmist  speaks  of  the  covenant  made 
with  God  by  sacrifice.  Ps.  1,  5.  Thus 
the  death  of  Christ  was  the  sacrifice  that 
perfected  the  new  dispensation. 

And  it  was  yet  farther  illustrated  and 
confirmed  by  the  resurrection  and  as- 
cension of  Christ.  Thus  not  only  was 
it  proved  that  his  death  was  accepted  as 
an  atonement  for  sin,  and  that  the  divine 
justice  was  satisfied,  but  lie  was  raised 


heaven  to  receive  those  blessings  which 
he  had  purchased  for  sinful  men,  to 
bestow  those  blessings  to  them  that  be- 
lieve in  his  name,  and  thus  to  carry  on 
the  work  of  salvation  by  supplying  them 
according  to  their  individual  necessities 
with  "  grace  to  help  in  time  of  need," 
and  by  filling  them  at  proper  seasons, 
with  joy  and  peace  in  believing  through 
the  power  of  the  Holy  Ghost. 

Hence,  as  fully  manifested,  as  com- 
pleted by  the  death,  and  confirmed  by 
the  resurrection  of  Christ,  and  as  com- 
pared with  the  covenant  made  with  Is- 
rael on  their  coming  out  of  Egypt,  it  is 
called  the  neio  Covenant.  The  former 
dispensation  is  no  longer  necessary,  and 
the  Gospel  is  become  the  statute  law  of 
the  whole  Church  of  God. 

Having  thus  seen  in  what  respect  it  is 
a  new  Covenant,  we  will  next  view  it  in 
contrast  with  the  old  Covenant.  The 
Scriptures  frequently  illustrate  this  sub- 
ject, by  contrasting  or  compaiing  one 
with  the  other.*  The  Jewish  was  a  re- 
ligion for  a  particular  nation  ;  (Deut  iv, 
31 — 34 ;  vii,  6  ;)  the  Christian  was  de- 
signed for  all  nations  ;  (1  John  ii,  2;  1 
Tim.  ii,  4 — 6  ;)  the  Jewish  was  tempora- 
ry ;  (Heb.  viii,  7 — 13;)  the  Christian 
is  permanent ;  (Heb.  xii,  27,  28 ;)  the 
Jewish  had  conditions  to  be  performed, 
as  the  ground  of  obtaining  its  blessings ; 
(Exod.  xix,  5 — 8  ;)  the  Christian  prom- 
ises those  very  conditions  as  blessings 
which  will  be  freely  bestowed.  Jer.  xxxi, 
31—34  ;  Ezek.  xxxvi,  27  ;  Rom.  iii,  24 ; 
Eph.  ii,  8,  9,  In  the  first  covenant,  the 
law  was  written  on  tables  of  stone ;  but 
the  second  provides  for  its  being  written 
on  the  fleshly  tables  of  the  heart.  2  Cor. 
iii,  3.  The  mediator,  priesthood,  and 
sacrifices  of  the  two  covenants,  are  con- 
trasted in  the  Epistle  to  the  Hebrews,  to 
show  the  superior  advantages  of  the  lat- 
ter dispensation. 

The  old  covenant,  as  considered  apart 
from  the  discoveries  and  promises  which 
it  contains  of  the  new,  was  "a  ministra- 
tion of  death  and  condemnation,"  (2  ( tor. 


*  Sec  the  Epistles  to  the  Hebrews  and  Gala- 
tians,  passim  ;  John  i,  16,  17;  *2  Cor.  iii,  3— 18, 

&c. 


ON  THE  LORD'S  SUPPER. 


iii,  7— 9,)  pronouncing  a  curse  on  al) 
who  did  not  obey  it  perfectly,  (Deut. 
xxvii,  6,)  and,  in  some  cases,  inflicting 
the  penalty  of  death,  without  mercy,  on 
transgressors.  Heb.  x,  28.  The  Apostle 
calls  it  "  a  yoke  upon  the  neck  of  the 
disciples,  which  neither  our  fathers  nor 
we  were  able  to  bear."  Acts  xv,  10.  As 
a  ministration  of  death  and  condemna- 
tion, it  gives  those  who  were  never  under 
it  a  very  striking  illustration  of  the  sad 
state  of  all  sinners.  Those  who  sinned 
not  against  the  light  of  the  Jewish  Dis- 
pensation, were  yet  under  sin.  Rom.  iii, 
9.  They  sinned  against  the  light  which 
they  had ;  (Rom.  ii,  12 — 15,)  and  God 
having  not  left  himself  without  witness, 
(Acts  xiv,  17,)  they  were  without  ex- 
cuse. Rom.  i,  29.  But  the  law  entered, 
that  the  offence  might  abound.  Rom.  v, 
20.  It  discovered  and  detected  yet  more 
strongly  the  universal  and  deep  corrup- 
tion, sinfulness,  and  ruin  of  man.  "The 
soul  that  sinneth,  it  shall  die  but  "  all 
have  sinned."  Hence  all,  whether  under 
the  Jewish  law  or  not,  are  guilty,  (Rom. 
iii,  19,)  under  a  sentence  of  death,  (Rom. 
vi,  23,)  and  condemned  before  God. 
John  iii,  18. 

In  this  state  the  new  covenant  finds 
all  men  ;  andv  it  is  a  "  ministration  of 
righteousness,"  as  by  it  condemned  sin- 
ners are  taught  the  way  of  obtaining 
righteousness  through  faith  in  him,  who 
has  atoned  for  our  sins,  and  fulfilled  that 
law  which  we  had  broken.  It  is  also 
"  the  ministration  of  the  Spirit,"  as  while 
it  is  the  only  doctrine  through  which 
life  and  salvation  are  communicated  to 
sinners,  a  much  larger  measure  of  the 
gift  of  the  Holy  Ghost  is  communicated, 
and  to  much  wider  extent,  under  the  ad- 
ministration of  the  New  Covenant,  than 
ever  was  under  the  old.  John  xvi,  7  ; 
Acts  ii. 

The  old  covenant  conveyed  many  in- 
timations of  the  Gospel ;  but  it  was  in 
types  and  shadows,  or  by  prophecies  and 
promises  ;  it  imparted  but  the  beginning! 
of  that  salvation  which  was  to  be  after- 
wards more  largely  bestowed.  Hut  the 
New  Covenant  both  gives  the  substance 
of  the  emblems,  and  accomplishes  the 
predictions  and  promises.  John  i,  17. 

The  old  was,  however,  in  the  various 


points  which  have  been  noticed,  and 
viewed  in  all  its  parts,  a  beautiful  and 
glorious  preparatory  dispensation,  intro- 
ductory to  that  which  was  to  be  a  bless- 
ing to  the  whole  world,  and  wonderfully 
adapted,  in  its  whole  system,  to  make 
ready  the  minds  of  men  to  welcome  the 
Gospel.  "  The  Law  was  our  school- 
master to  bring  us  to  Christ." 

But  "if  that  which  was  done  away 
was  glorious,  how  much  more  that  which 
remaineth  is  glorious."  What  cause 
have  we  to  thank  God  that  we  live  under 
the  light  and  blessings  of  the  most  clear 
and  perfect  dispensation  which  he  has 
ever  vouchsafed  to  his  Church  !  May  it 
have  to  be  said  of  us  ';  we  all,  with  open 
face,  beholding  as  in  a  glass,  the  glory 
of  the  Lord,  are  changed  into  the  same 
image  fiom  glory  to  glory." 

The  above  contrast  will  enable  us  the 
more  readily  to  understand  the  nature  of 
the  New  Covenant.  It  will  be  sufficient 
to  mention  some  of  its  leading  features. 
Fully  to  explain  it  would  be  to  transcribe 
a  great  part  of  the  sacred  volume. 

Dr.  Watts  gives  this  description  of  the 
Divine  Dispensation  in  general.  "  The 
public  Dispensations  of  God  towards  N 
men  are  those  wise  and  holy  constitu- 
tions of  his  will  and  goverment  revealed, 
or  some  way  manifested  to  them,  in  the 
several  successive  periods,  or  ages  of  the 
world,  wherein  are  contained  the  duties 
which  he  expects  from  men,  and  the 
blessings  which  he  piomises,  or  encom- 
ages  them  to  expect  from  him,  here  or 
hereafter;  together  with  the  sins  which 
heforbids,  and  the  punishments  which  be 
threatens  to  inflict  on  such  sinners. "  We 
purpose  here  to  confine  ourselves  to  B 
brief  view  of  the  peculiarities  of  the 
Christian  Dispensation. 

It  discovers  to  us  God  as  a  rcconcilol 
Father.  Col.  i,  20.  21.  We  were  «  ene- 
mies in  our  minds  by  wicked  work-. 
Man  dislikes  the  service  of  that  pure  and 
holy  (iod  in  whom  he  ou^ht  to  delight, 
and  daily  offends  him.  He  was  therefore 
an  object  of  God's  just  wrath,  and  if  l<  ft 
to  himself  he  must  have  perished  lor 
ever.  Here,  then,  is  manifested  the 
boundless  compassion  and  tender  love  ot 

(iod.  John  in,  16  j  i  John  iv.  I0j  Bra. 

jv,  K    The  reconciliation   begins  in  his 


454 


ON  THE  LORD'S  SUPPER 


own  infinite  grace,  displayed  in  redemp- 
tion by  Jesus  Christ,  "  God  was  in  Christ, 
reconciling  the  world  unto  himself,  not 
imputing  their  trespasses  unto  them,  and 
hath  committed  unto  his  ministers  the 
word  of  reconciliation."  2  Cor.  v,  19. 

The  new  Covenant  is  administered  by 
a  Mediator.  A  Mediator  is  one  who 
goes  between  parties  at  variance.  Man, 
being  a  sinner,  and  so  at  enmity  with 
God,  the  plan  of  grace  which  God  de- 
vised, required  the  interposition  of  a  me- 
diator to  carry  it  into  effect.  Jesus 
Christ,  our  Lord,  "is  the  Mediator  of  a 
better  covenant,  which  was  established 
upon  better  promises"  than  the  law  of 
Moses.  When  we  were  enemies  "  we 
were  reconciled  to  God  by  the  death  of 
his  Sou."  But  besides  obtaining  the 
blessings  of  this  covenant,  he,  as  Media- 
tor, dispenses  them  to  us.  Great  as  they 
are,  and  fieely  as  they  are  now  bestowed, 
if  their  communication  were  to  depend 
on  the  will  and  endeavours  of  fallen  man, 
we  should  never  receive  them.  The 
whole  administration  of  the  Gospel  Dis- 
pensation is  in  his  hands. — Jesus  Christ 
"  is  exalted  to  be  a  Prince  and  a  Saviour, 
to  give  repentance  and  remission"  of 
sins.  He  sends  the  ministers  of  the  new 
covenant,  (2  Cor.  iii,  6,)  to  gather  men 
into  his  Church  ;  he  makes  "  his  people 
willing  in  the  day  of  his  power."  Ps. 
ex.  3.  He,  of  his  own  grace  and  love, 
when  they  were  dead  in  sins,  quickens 
them  by  his  Holy  Spirit,  and  "  purifies 
them  unto  himself,  a  peculiar  people 
zealous  of  good  works." 

The  administration  of  this  dispensa- 
tion is  carried  on  in  the  hearts  of  men, 
by  the  secret  and  gracious  influence  of 
the  Holy  Ghost,  who  is  sent  by  Jesus 
Christ  to  convince  and  comfort,  guide 
and  govern,  illuminate  and  instruct,  pre- 
serve and  sanctify  his  people,  while  they 
sojourn  here  below,  and  thus  prepare 
them  for  his  eternal  kingdom  of  glory 
above.  Hence  the  gift  of  the  Spirit  is 
peculiarly  promised,  and  much  more 
largely  dispensed  under  this  covenant  j 
"  and  it  shall  come  to  pass  in  the  last 
days,  saith  God,  I  will  pour  out  my  spir- 
it upon  all  flesh." 

The  new  covenant  declares  a  way  of 
salvation,  the  only  way  of  salvation,  and 


a  salvation  including  deliverance  from 
the  guilt  and  power  of  sin,  and  the  gift 
of  eternal  life.  All  are  freely  bestowed. 
"  By  grace  are  ye  saved,  through  faith, 
and  that  not  of  yourselves,  it  is  the  gift 
of  God,  not  of  works,  lest  any  man  should 
boast.  For  we  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works, 
which  God  hath  before  ordained  that  we 
should  walk  in  them."  Eph.  ii,  8 — 10. 
Does  any  distressed  and  anxious  mind 
inquire,  "  What  must  I  do  to  be  saved  M 
The  answer  in  the  new  covenant  is  plain 
and  express — "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved."  Acts 
xvi,  30.  This  remarkably  distinguishes 
it  from  the  old  covenant.  The  tenor  of 
that  was,  "  the  man  that  doeth  these  things 
shall  live  by  them."  The  tenor  of  the 
new  is,  "  with  the  heart  man  believeth 
unto  righteousness,  and  with  the  mouth 
confession  is  made  unto  salvation."  Rom. 
x.  5—9. 

The  new  covenant  has  two  leading 
ordinances,  also  distinguishing  it  from 
the  old — Baptism,  and  the  Lord's  Supper. 
Baptism  is  the  appointed  ordinance  for 
our  introduction  into  the  visible  church, 
and  the  Lord's  Supper  manifests  our  con- 
tinuance therein. 

Again,  it  contains  promises  exactly 
suited  to  all  our  wants.  See  Jer.  xxxi, 
31—34;  Heb.  viii,  8—12.  There  are 
the  blessings  of  redemption  for  the  cap- 
tive, pardon  for  the  sinful,  justification 
for  the  guilty,  purification  for  the  pollu- 
ted, strength  for  the  weak,  wisdom  for 
the  ignorant,  and  help  for  the  helpless. 
It  proposes,  in  short,  a  full  remedy  for 
all  our  evils.  The  Scriptures  are  the 
records  of  its  benefits.  Let  us  search  them 
diligently,  that  we  may  have  as  full  a 
knowledge  as  we  can,  of  all  it  contains 
for  our  use.  The  chief  blessing  is,  indeed, 
eternal  life.  "  For  this  is  the  record, 
that  God  hath  gi-ven  to  us  eternal  life, 
and  this  is  in  his  Son ;  he  that  hath  the 
Son  hath  life,  and  he  that  hath  not  the 
Son  hath  not  life.  Nor  are  these  uncer- 
tain promises ;  they  are  all  Yea  and 
Amen,  in  Christ  Jesus  our  Lord." 

The  new  covenant,  therefore,  gives  the 
believer  great  security.  It  is  "  well  or- 
dered in  all  things,  and  sure."  2  Samuel 
xxiii,  5.     While  it  eminently  tends,  by 


ON  THE  LORD'S  SUPPER. 


455 


the  way  in  which  its  blessings  are  be- 
stowed, to  manifest  the  divine  glory,  and 
yet  to  promote  the  happiness  of  man  ;  it 
also  most  effectually  provides  for  obedi- 
ence to  the  holy  law  of  God.  What  God, 
as  a  righteous  Governor,  justly  demands 
from  us  as  his  creatures,  he  now,  accor- 
ding to  the  beneficent  tenor  of  the  new 
covenant,  bestows  as  a  gracious  Benefac- 
tor. Is,  for  instance,  obedience  to  his 
laws  his  command  as  our  God,  and  our 
duty  as  his  creatures  ? — He  promises  in 
the  dispensation  of  grace,  to  write  his 
laws  in  our  hearts.  Heb.  vii,  10.  Is  re- 
pentance equally  required  from  us  as  sin- 
ful creatures  ? — he  grants  repentance  un- 
to life.  Acts  xi,  1.  Is  faith  in  his  Son 
requisite  for  our  salvation  ? — unto  us  "it 
js  given  to  believe  in  his  name."  Phil,  i, 
E9.  Thus  it  is  well  ordered,  as  it  guards 
jagainst  the  weakness  and  corruption  of 
our  nature,  which  would  otherwise  pre- 
sent our  obtaining  its  blessings.  The 
happiness  of  Adam  in  Paradise,  depend- 
ing on  the  fidelity  of  the  creature,  failed  ; 
the  national  blessings  granted  to  Israel, 
through  their  disobedience  were  forfeited  ; 
but  in  the  better  covenant,  the  fidelity  of 
God  is  concerned,  and  he  engages  to 
work  in  us  all  that  he  requires  of  us.  He 
promises  not  only  not  to  depart  from  us, 
but  that  we  shall  not  depart  from  him. 
f  will  make  an  everlasting  covenant  with 
them,  that  I  will  not  turn  away  from  them 
to  do  them  good,  but  I  will  put  my  fear 
into  their  heart,  that  they  shall  not  depart 
from  me."  Jer.  xxxii,  40 ;  see  also  Isa. 
liv.  9, 10,  17.  True  it  is,  that  many  who 
have  had  right  notions  of  religion,  and 
liave  made  a  fair  profession,  do  afterwards 
:c  make  shipwreck  of  faith;"  and  this 
should  guard  us  against  presumption  and 
self-confidence,  and  make  us  watchful  and 
humble  ;  but  the  Apostle  assures  us  on 
this  head,  "  they  went  out  from  us,  but 
they  were  not  of  us,  for  if  they  had  boon 
of  us,  they  would  no  doubt  have  continu- 
ed with  us."  1  John  ii,  19.  True  it  is, 
the  sincere  servant  of  God  may  fall  into 
sin,  in  which  case  his  transgressions  will 
be  punished  with  fatherly  chastisements ; 
yet  the  promise  even  in  this  case  is, 
^nevertheless  my  loving  kindness  will  I 
Inot  utterly  take  from  him,  nor  suffer  my 
faithfulness  to  fail ;  ray  covenant  will  I 


not  break,  nor  alter  the  thing  that  is  gone 
out  of  my  lips."  Ps.  lxxxix,  30—34. 

Who  that  knows  and  believes  such 
gracious  declarations,  can  but  admire  the 
infinite  goodness  and  condescension  of 
God,  entering  into  such  promises  and 
engagements  with  his  weak  and  sinful 
creatures !  WThat  heart  but  must  be 
touched  and  melted  with  such  wonderful 
love  !  O  how  can  we  hate  sin  enough, 
and  love  our  God  enough,  after  all  that 
he  has  done  for  us. 

Such  is  the  blessed  nature  and  charac- 
ter of  the  new  covenant.  We  have*  far- 
ther tu  consider  our  duty  with  reference 
to  this  gracious  dispensation ;  so  that 
we  may  become  interested  in  it,  and  par- 
takers of  its  blessings.  Every  believer  in 
Christ  has  a  personal  interest  in  the  new 
covenant.  We  gain  an  interest  in  its 
blessings,  when  we  seek  them  in  the  way 
of  God  s  appointment.  It  is  the  divine 
invitation,  "  incline  your  ear  and  come 
unto  me  ;  hear,  and  your  souls  shall  live, 
and  I  will  make  an  everlasting  covenant 
with  you,  even  the  sure  mercies  of  Da- 
vid.— Seek  ye  the  Lord  while  he  may  be 
found,  call  ye  upon  him  while  he  is  near." 
Isa.  lv,  3 — 6.  Our  duty  then  plainly  is 
earnestly  to  seek,  and  gratefully  and  be- 
lievingly  to  accept  the  offered  salvation, 
to  observe  its  ordinances,  and  to  "  adorn 
in  all  things  the  doctrine  of  God  our  Sav- 
iour." If  we  are  truly  convinced  of  our 
lost  condition,  and  of  our  sinful  charac- 
ter; if  we  are  truly  desirous  of  such  a 
salvation  as  that  which  is  exhibited  to  us 
in  the  Gospel,  God  will  freely  errant  to 
us  the  blessings  of  his  grace,  when  we 
seek  them  in  the  name  of  Josus  Christ, 
and  in  a  humble  reliance  on  his  atone- 
ment. The  great  Mediator  will  then 
plead  our  cause,  and  obtain  for  us,  what- 
ever is  needful  for  present  or  future  hap- 
piness. Th«  Father  hath  eommitted  all 
things  into  the  hands  of  Christ,  (Matt, 
xxviii,  18;  John  v,  2*2;  Ephes.  i,  9fc) 
and  when  we  come  to  him,  and  entrust 
our  souls  wholly  to  him,  (2  Tim.  i.  12,) 
he  gives  us  the  blessings  of  this  covenant 
even  as  if  it  had  been  made  solely  and 
individually  for  us. 

Surely  u  we  ought  to  give  the  more, 
earnest  hoed  to  the  things  which  we  have 
heard,  lest  at  any  time  we  should  let 


456 


ON  THE  LORD'S  SUPPER. 


them  slip. — For  how  shall  we  escape,  if  j 
we  neglect  so  great  salvation  V  It  is  evi- 
dently just  and  right  that  those  who  re- 
fuse to  receive  and  submit  to  so  gracious 
a  dispensation,  should  not  have  its  bless- 
ings ;  that  those  who  reject  the  remedy, 
should  remain  under  the  disease.  We 
live  now  indeed  under  the  full  establish- 
ment of  the  new  covenant,  whether  we 
accept  it  or  not ;  but  we  are  not  partakers 
of  its  blessings,  unless  we  are  seeking  for 
salvation,  as  guilty  and  helpless  sinners, 
through  Jesus  Christ.  Nay,  if  we  reject 
and  persevere  in  our  rejection  of  this  only 
way  of  salvation,  we  shall  perish  with 
aggravated  guilt,  and  in  a  more  tremen- 
dous ruin  than  those  who  never  heard 
the  grace  of  God. 

Thus  has  God  so  ordered  it,  that  none 
shall  inherit  eternal  life,  but  in  the  way 
of  repentance,  faith,  and  holiness ;  and 
yet  none  shall  boast  or  glory  in  his  sight. 
The  future  blessedness  is  so  proposed 
and  promised,  that  none  can  on  good 
grounds  hope  that  they  individually  have 
an  interest  in  it,  but  as  they  are  partak- 
ers of  these  previous  graces ;  and  yet, 
these  being  his  gifts,  we  are  in  all  respects 
saved  by  grace.  The  interests  of  holi- 
ness, the  glory  of  God,  and  the  happiness 
of  man,  are  all  effectually  secuied.  Faith, 
repentance,  and  obedience,  have  often 
been  considered  as  conditions  of  our  sal- 
vation. This  is  true,  if  it  be  only  meant 
that  they  ever  accompany  our  obtaining  | 
eternal  life.  But  the  author  avoids  that 
mode  of  expression,  it  being  apt  to  sug- 
gest ideas  to  the  minds  of  the  more  igno- 
rant, as  if  there  were  some  merit  in  our 
works ;  something  to  be  done  on  our 
part,  on  the  ground  of  which  we  might 
expect  something  to  be  done  on  God's 
part ;  or  if  there  were  power  in  man  of 
himself  to  do  that  which  is  pleasing  to 
God;  both  of  which  ideas  are  carefully  I 
to  be  guarded  against,  as  directly  oppos- 
ing the  plan  of  the  Gospel.  It  tends  also 
to  damp  the  freedom  of  a  loving  heart, 
and  to  make  our  service  one  of  constraint 
and  fear  rather  than  of  voluntary  and 
glad  obedience.  Are  not  the  advantages 
of  the  term  condition  gained  by  repre- 
senting good  works,  as  necessary  eviden- 
ces of  a  state  of  sefety  and  grace,  as 


"  things  that  accompany  salvation  T'  Heb. 

vi,  9,  10  * 

Great  comfort  may  be  derived  jrom 
this  Dispensation.     It  is  a  satisfactory 
ground  of  hope  for  every  good.  That 
God   should,  before  time  began,  have 
planned   and   fixed   such  a  scheme  of 
grace,  and  given  his  Son  to  effect  it,  may 
well  fill  us  with  the  most  cheering  hopes. 
If  a  man  have  a  real  knowledge  of  the 
holy  character  of  God,  he  cannot  but  see 
that  he  is  justly  condemned  and  exposed 
to  eternal  ruin.    To  such  a  one,  the  way 
of  salvation,  by  the  only  Redeemer,  will; 
be  unspeakably  precious.    He  will  read- 
ily see  and  acknowledge  that  he  can  only 
be  saved  by  a  dispensation  of  free  and 
sovereign  grace  and  mercy.     Here,  and] 
here  only,  is  a  sufficient  foundation  for] 
all  our  hopes.     Let  us  say,  then,  with! 
David,  "This  is  all  my  salvation.'5  2 
Sam.  xxiii,  5.     The  expression  is  pecu-J 
liarly  strong — all  my  salvation.  Many! 
are  disposed  to  trust  partly  in  their  works 
and  partly  in  Christ ;  but  let  them  learal 
to  depend  simply,  and  exclusively,  ana 
entirely  on  the  only  Saviour,  and  to  feel] 
that  without  him  they  are  wholly  lost 


*  Those  who  have  supposed  that  the  new  cowl 
enant,  as  a  covenant,  necessarily  implies  condM 
tions,  do  not  3eem  to  have  duly  considered  the 
full  signification  and  extended  meaning-  of  thq 
original  term,  nor  it3  use  in  places  where 
conditions  are  either  named  or  supposable. 
ix,  9— 17;  Isa.  liv,  9,  10;  Jer.  xxxi,  31- 
xxxii,  37—41 ;  Ezek.  xvi,  60—63;  Heb. 
8 — 12.    See  also  Isa.  lv,  3 ;  Luke  i,  72,  73. 

The  view  above  taken  does  not  by  any  mes 
lessen  our  obligations  to  obedience.  Our  dutk 
are  binding"  on  us,  as  creatures  of  God,  a3  if  | 
had  full  power  of  ourselves  to  discharge  the« 
Our  helplessness  and  proneness  to  evil  is  tl 
consequence  of  sin,  and  therefore  a  fault,  an 
not  a  release  from  obedience.  Nor  let  any  man 
suppose  that  he  may  be  negligent  or  careless; 
or  must  sit  still  and  do  nothing-,  till  there  be 
some  extraordinary  divine  influence  on  his 
mind.  The  Apostle  takes  quite  a  different  view, 
when  he  say3,  "  Work  out  your  own  salvation 
with  fear  and  trembling,  for  it  is  God  that  worfc- 
eth  in  you  both  to  will  and  to  do  of  his  good 
pleasure."  But  if  it  be  asked,  how  we  come  to 
work  at  all,  the  Apostle  show3  us,  "  It  is  not  of 
him  that  willeth,  nor  of  him  that  runneth  ;  but 
of  God  that  showeth  mercy."  And  in  another 
place,  while  he  says,  "  I  laboured  more  abund- 
antly than  th^y  all,"  he  yet  immediately  adds, 
"  yet  not  I,  but  the  gTace  of  God  which  was 
with  me." 


ON  THE  LORD'S  SUPPER. 


457 


and  undone ;  and  in  him,  and  with  him, 
for  ever  blessed. 

It  is  also  an  abundant  source  of  most 
lively  Joy.  In  the  world  Christians  have 
tribulation.  Besides  the  ordinary  sor- 
rows and  distresses  of  life,  and  besides 
the  afflictions  of  our  families  and  connex- 
ions ;  the  prevalence  of  sinful  propensi- 
ties, and  the  weakness  of  our  faith,  hope, 
and  love,  form  a  peculiar  grief  and  bur- 
den to  the  Christian :  but  notwithstand- 
ing all  the  heavy  and  distressing  trials 
and  afflictions,  to  which  we  may  be  ex- 
posed, the  dispensation  of  mercy  in 
Christ  Jesus  may  still  fill  us  u  with  joy 
unspeakable  and  full  of  glory."  Observe 
the  glowing  terms  by  which  it  is  intro- 
duced to  us — "  How  beautiful  upon  the 
mountains  are  the  feet  of  him  thatbring- 
eth  good  tidings,  that  publisheth  peace, 
that  bringeth  good  tidings  of  good,  that 
publisheth  salvation  ;  that  saith  unto  Zi- 
on,  Thy  God  reigneth  !"  If  God,  the 
Sovereign  Lord  of  all  be  our  friend,  our 
joy,  and  our  strength,  if  he  be  engaged 
to  bless  us,  and  we  are  hoping  to  be  with 
him  for  ever,  how  can  we  sorrow  "  as 
those  who  have  no  hope  ?"  The  most 
impoitant  earthly  events  become  insig- 
nificant and  trifling,  when  we  come  to 
the  borders  of  the  grave.  Then  we  need 
something  solid  and  enduring  to  give  us 
real  satisfaction.  We  must  have  the 
word  of  God  in  our  favour,  and  an  in- 
terest in  the  covenant  and  promises  of 
God  to  give  us  true  joy.  That  can  give 
joy,  the  highest  joy,  even  in  the  prospect 
of  death,  judgment,  and  eternity.  It  has 
been  the  experience  of  thousands,  and 
tens  of  thousands  ;  and  O  that  it  may  be 
the  experience  of  the  writer,  and  of  ev- 
ery reader  of  these  pages,  that  wifh  Je- 
sus as  our  Shepherd,  we  may  "  pass 
through  the  valley  of  the  shadow  of 
death,  and  fear  no  evil."'  What  ran  so 
effectually  remove  the  sting  of  death  as 
to  survey  this  new  covenant,  in  all  its 
fulness  and  certainty,  as  engaging  God 
himself  to  pardon,  justify,  and  save  those 
that  trust  in  him  ?  While  we  can  never 
boast  in  ourselves,  nor  our  own  doings, 
and  can  derive  no  hope  from  ourselves, 
we  may  yet,  from  this  glorious  Dispen- 
sation,  derive  full  and  complete  peace 
and  joy.    It  shows  us  that  we  shall  soon 


be  in  that  blessed  region,  where  neither 
our  own  sins,  nor  the  sins  of  others,  shall 
any  longer  harass  or  distress  us.  In  the 
hope  of  this  happy  state  of  enjoyment 
may  we  forget  every  sorrow,  and  may 
our  hearts  overflow  with  the  most  exalt- 
ed joy ! 

It  now  only  remains  that  we  state  why 
our  Lord  calls  the  cup  in  the  Lord's 
Supper,  "  the  New  Testament  in  his 
blood."  He  calls  it  so,  not  only  as  it  is 
the  emblem  of  that  blood,  which,  as  a 
sacrifice  for  our  sins,  obtained  all  the 
blessings  of  this  New  Dispensation  ;  but 
also  as  that  Dispensation  was  sanctioned 
by  the  blood  of  him  who  is  Lord  of  all, 
ratified  by  the  death  of  him  who  M  was 
in  the  beginning  with  God,  and  was  God." 
The  old  Dispensation  was,  as  we  have 
seen,  (chap.i,)  ratified  by  the  blood  of  ani- 
mals ;  but  the  greater  magnitude,  impor- 
tance, and  permanence  of  the  Christian 
Dispensation,  may  be  discerned  by  the 
immensely  greater  value  of  the  sacrifice 
which  ratifies  it.  Where  is  a  greater 
sacrifice  to  be  found  than  that  commem- 
orated in  the  Lord?s  Supper  ?  If  Moses 
could  refer  Israel  to  the  blood  of  animals 
and  say,  ':  Behold  the  blood  of  the  Cove- 
nant !"  how  much  more  may  Jesus  crflP 
our  attention  to  the  figure  of  his  own 
blood,  and  say,  "  This  is  my  blood  of  the 
New  Covenant ;  this  is  the  New  Cove- 
nant in  my  blood."  Our  Lord  in  refer- 
ring to  the  new  Covenant  on  this  occa- 
sion, intimates,  too,  the  speedy  abroga- 
tion of  the  old  ;  so  that  we  may  adopt 
the  words  of  the  Apostle  on  referring  to 
the  expressions  of  Jeremiah,  "  In  that 
he  saith,  a  new  Covenant,  he  hath  made 
the  first  old  :  now  that  which  deeayeth 
and  waxethold.  is  ready  to  vanish  away." 
Our  Lord,  also,  in  mentioning  his  blood 
in  connexion  with  this  new  Covenant, 
points  out  to  our  special  attention  that 
blood  as  the  only  ransom  price  of  our 
redemption,  the  only  meritorious  cause 
of  our  salvation,  and  the  perfect  rat  Km  a 
tion  of  every  blessing  of  the  Gospel. 
He  seems,  too,  to  intimate,  that  while  he 
thus  obtained  an  infinitely  <iracious  dis 
pensation,  it  was  an  adequate  ino'no  for 
every  snflTcring,  and  a  compensation  for 
all  his  woe.  He  saw  U  of  the  tra\ail  of 
his  soul,  and  was  satisfied."  Whenever, 


438 


ON  THE  LORD'S  SUPPER. 


therefore,  we  receive  the  Lord's  Supper, 
we  are  visibly  and  sensibly  taught  and 
reminded,  what  a  gracious  plan  of  salva- 
tion there  is,  how  it  was  obtained  for  us, 
and  ratified  to  us;  and  we  are  called  by 
fresh  acts  of  faith  in  Christ,  to  claim  a 
renewed  interest  in  it. 


CHAPTER  V. 

The  Design  of  the  Lord's  Supper. 

The  words  of  Scripture  have  hitherto 
been  our  guide  in  the  statement  of  the 
doctrines  connected  with  the  Lord's  Sup- 
per, and  they  furnish  us  with  ample  in- 
formation as  to  its  main  design.*  We 


*  This  may  be  a  suitable  place  to  give  a  brief 
explanation  of  the  names  given  to  this  institu- 
tion. 

Sacrament  is  a  name  given  to  it  in  common 
with  Baptism.  It  is  not  a  Scriptural  name,  and 
it  ha3  been  variously  explained.  Some  derive 
it  from  "  Sacramentum  Militaire,"  the  military 
oath  of  fidelity  among  the  Romans,  and  so  con- 
sider it  as  representing  our  solemn  dedication 
of  ourselves  to  be  faithful  soldiers  of  Christ. 
Others,  from  the  circumstance  of  the  most  an- 
cient translators  of  the  Bible  into  Latin,  usually 
rendering  fivor^oiov,  mystery,  by  the  word 
"sacramentum,"  think  that  it  was  adopted  in 
the  early  ages  of  the  Church  as  an  appropriate 
name  for  those  ordinances  in  which  there  is  a 
deep  and  hidden  meaning  veiled  under  a  sign 
or  figure.  Augustine  considers  the  word 
Sacrament  as  equivalent  to  a  holy  sign.  He 
says,  (see  City  of  God,  Book  x,  chap.  5,)  "  an 
external  offering  is  a  visible  sacrament  of  an 
invisible  sacrifice,  that  is,  a  holy  sign."  This 
is  probably  the  true  definition.  The  Church 
explains  the  meaning  to  be  "  an  outward  and 
visible  sign  of  an  inward  and  spiritual  grace, 
given  unto  us,  ordained  by  Christ  himself,  as  a 
means  whereby  we  receive  the  same,  and  a 
pledge  to  assure  us  thereof:"  thus  bringing  it 
before  us  as  a  divinely  appointed  means  of 
grace,  whereby  we  receive  an  increase  of  grace, 
and  a  token  of  the  divine  favour. 

The  breaking  of  bread  seems  to  have  been 
the  first  and  the  Scriptural  name  of  this  insti- 
tution, taken  from  the  principal  outward  action 
of  this  ordinance.    See  Acts  ii,  42 — 46 ;  xx,  7. 

The  term  communion  was  doubtless  derived 
from  St.  Paul's  account  of  this  ordinance,  1 
Cor.  x,  16.  It  is  descriptive  of  the  fellowship 
which  we  then  have  with  Christ,  and  our  Chris- 
tian brethren. 

The  Lord's  Supper  is  (as  is  generally  suppos- 
ed) a  name  given  to  this  institution  by  the 
Apostle,  1  Cor.  xi,  90.  Being  appointed  by  our 
Lord  immediately  after  his  hist  supper,  tod  for 


have  seen  that  the  words  of  the  appoint- 
ment decidedly  express  the  doctrine  of 
our  Saviour's  atonement,  and  point  out 
the  ratification  of  the  new  covenant  in 
his  blood.  The  design  of  this  institu- 
tion, as  it  respects  our  practical  conduct, 
will  be  more  evident  from  the  considera- 
tion of  those  expressions  of  our  Lord, 
"  this  do  in  remembrance  of  me  ;"  and 
those  of  his  Apostles,  "  as  often  as  ye 
eat  this  bread,  and  drink  this  cup,  ye  do 
show  forth  the  Lord's  death  till  he  come." 
The  cross  of  Christ  is  the  glory  of  the 


his  own  more  direct  honour,  it  is  so  called  with 
great  propriety.  It  has  the  authority  of  Christ 
for  its  observance,  and  it  brings  before  us  the 
atonement  of  Christ  as  the  chief  nourishment  of 
our  souls.  Some  have  supposed  that  the  Apos- 
tle alluded  to  the  ancient  Love  Feasts,  or  to 
them  and  the  Communion  under  the  term 
Lord's  Supper,  but  this  is  not  very  likely. 

Eucharist,  that  i3,  thanksgiving.  This  is  one 
of  the  most  ancient  names  given  to  the  Lord's 
Supper,  apparently  from  the  circumstance  of 
our  Lord  giving  thanks  at  the  time  of  its  insti- 
tution. Chrysostom,  in  a  Homily  on  the  8th  of 
Matthew,  says,  "  The  dreadful  mysteries,  full  of 
salvation,  which  we  celebrate  in  every  assem- 
bly, are  called  the  Eucharist,  because  they  are 
a  commemoration  of  many  benefits,  and  show 
forth  the  principal  price  of  divine  providence, 
and  dispose  us  always  to  give  him  thanks." 

Oblation,  sacrifice,  and  memorial,  were  names 
anciently  given  to  this  institution,  not  in  the 
Roman  Catholic  sense,  as  has  been  fully  proved 
by  Protestant  writers,  but  as  being  a  spiritual 
sacrifice  of  prayer  and  praise,  or  as  represent- 
ing the  great  sacrifice  on  the  cross. 

It  is  often  called  the  Christian  Feast ;  per- 
haps in  allusion  to  1  Cor.  v,  8.  The  soul  of  the 
believer  has  that  satisfaction,  refreshment,  and 
nourishment  in  the  atonement  of  Christ,  here 
exhibited,  which  the  hungry  person  has  in  his 
food.  Some  have  considered  it  as  similar  in  its 
nature  to  the  ancient  feasts  upon  a  sacrifice ; 
and  that  as  they  were  of  old  accustomed  to 
partake  of  the  victim,  in  order  to  gain  the  ben- 
efit of  the  sacrifice,  so  we  partake  of  the  em- 
blems of  our  great  sacrifice,  to  show  our  hope 
in  him ;  but  on  this,  see  Note,  chap.  i. 

It  is  sometimes  called  the  seal  of  the  Cove- 
nant ;  but  this  is  not  a  Scriptural,  and  it  does 
not  appear  to  the  author  that  it  is  a  proper 
name.  The  idea  is  taken  from  Abraham's  cir- 
cumcision being  "  a  seal  of  the  righteousness  of 
the  faith  which  he  had  yet  being  uncircumcis- 
ed  ;"  (Rom.  iv,  11 ;)  but  this  by  no  means  im- 
plies that  the  Lord's  Supper  may  justly  be  called 
a  seal  of  the  covenant.  In  fact,  an  unsealed 
covenant  is  of  no  validity.  The  new  covenant 
was  ratified  and  confirmed  by  the  blood  of 
Christ.  As  far  as  it  relates  to  the  confirmation 
of  our  own  faith,  it  may  be  said,  as  Calvin  re- 
marks, to  be  renewed,  or  rather  continued, 
whenever  that  sacred  cup  is  presented  to  us. 


ON  THE  LORD'S  SUPPER. 


459 


Christian  religion.  It  is  the  bright  cen- 
tre in  which  all  the  rays  of  spiritual 
light  unite,  and  from  which  they  pro- 
ceed. It  is  so  stupendous  a  fact  in  itself, 
that  the  Creator  of  all  worlds,  the  great 
Jehovah,  in  the  person  of  his  Son.  should 
take  our  nature  upon  him  to  expiate  the 
guilt  of  our  sins,  that  it  may  well  have 
our  constant  meditation.  Such  tremen- 
dous sufferings,  and  such  never-ending 
sorrows  are  averted  by  the  completion  of 
this  grand  system ;  and  such  incalcula- 
ble, boundless,  and  eternal  joys,  are  ob- 
tained by  this  sacrifice  of  himself,  that 
we  shall,  through  eternity,  regard  with 
unspeakable  joy  this  wonderful  grace  of 
God  in  Christ  Jesus. 

The  Lord's  Supper  is  a  solemn  ordi- 
nance, designed  for  a  perpetual  exhibi- 
tion and  commemoration  of  the  atoning 
sacrifice  of  the  death  of  Christ.    It  is  a 
(representation  to  the  outward  senses,  of 
i  this  great  truth,  that  the  only  Son  of 
God  became  man,  and  died  for  our  sins. 
It  teaches  us  by  signs  and  emblems,  those 
doctrines  which  the  preaching  of  the 
Gospel  brings  before  us  expressly  in 
words.    Herein  Christ  offers  himself  to 
|  us  with  all  his  benefits,  and  we  receive 
him  by  faith. 

Its  great  design  is  to  represent,  or  place 
before  us,  to  commemorate,  and  to  show 
forth  the  death  of  Christ  as  a  sacrifice 
for  sin,  and  to  declare  our  expectation  of 
his  coming  again. 

It  is  a  representation,  or  placing  be- 
fore us,  of  the  Lord's  death,  as  a  sacri- 
fice for  sin. — This  we  have  already 
m  shown  in  former  chapters — but  Let  us 
dwell  more  particularly  on  the  design  of 
this  representation. 

Dr.  Owen  in  his  Treatise  on  the  Lord's 
Supper,  says  in  substance  as  follows  : — 
"  This  Sacrament  is  a  more  special 
and  particular  representation  and  setting 
foitli  of  Clirist  as  our  Redeemer,  than 
either  the  written  or  preached  word. 
God  has  appointed  him  to  be  "evidently 
crucified  before  our  eyes,"  that  every 
poor  soul  that  is  stung  with  sin,  and 
ready  to  die  by  sin,  should  look  up  to 
him  and  be  healed.  John  iii,  14,  16;  Isa. 
liii,  5.  Let  faith  represent  Christ  to  our 
souls  as  here  exhibited  of  God  and  given 
unto  us,  as  tendered  to  us,  and  received 


by  us,  and  incorporated  with  us.  Let 
us  not  rest  in  the  outward  elements  and 
the  visible  sign.  Christ  in  his  love; 
Christ  in  his  blood-shedding,  agony,  and 
prayer  ;  Christ  in  his  death,  is  here  pro- 
posed before  us,  even  by  him  who  has 
appointed  the  institution.  It  is  a  way  of 
proposal  full  of  tenderness  and  love.  To 
every  communicant  there  is,  by  the 
grace  and  faithfulness  of  God,  and  through 
his  ministers,  a  tender  of  Jesus  Christ  in 
his  death  and  all  its  benefits.  The  main 
question  is,  whether  you  will  stir  up 
your  hearts  to  a  new  and  fresh  receiving 
of  Jesus  Christ,  who  is  thus  proposed 
and  tendered  to  you  by  the  love  of  your 
Heavenly  Father." 

This  is  a  very  refreshing  view  of  the 
Lord's  Supper.  The  promises  and  pro- 
posals which  Almighty  God  makes  to 
you  by  his  word  are  more  general,  and 
have  not  that  sensible  and  particular  ap- 
plication to  the  individual  which  is  made 
by  this  affecting  and  tender  mode  of  pro- 
posing the  blessings  of  the  Gospel.  When 
the  minister  says  to  you  individually, 
"  Take,  eat,"  and  gives  you  individually 
the  bread  and  wine,  how  delightful  is  the 
thought  that  the  blessings  of  salvation 
by  Jesus  Clirist,  are  graciously  tendered^ 
to  you  !  O  let  us  stir  up  our  hearts  gladly 
to  receive  them  ! 

The  Lord's  Supper  is  designed  to  com- 
memorate Christ  crucified*  To  com- 
memorate, is  to  preserve  the  memory  of 
any  thing  by  some  public  act.  We  find 
that  God  frequently  appointed  memori- 
als of  past  transactions  of  magnitude,  to 
declare  to  future  generations  his  glorious 
works.  Thus  circumcision  was  appoint- 
ed as  a  memorial  of  the  covenant  with 
Abraham  ;  the  stones  taken  out  of  Jor- 
dan, were  appointed  n*  a  memorial  of 
their  passing  across  that  river  on  dry 
land  ;  the  passover,  (in  addition  to  its 
typical  design,)  WBB  appointed  us  a  me- 
morial, a  perpetually  repeated  memorial, 


*  The  word  xra«i  ijni(,  used  by  our  Lord,  con- 
veys the  ideas  of  commemoration  and  memori- 
al, as  well  us  remembrance.  It  may  !>e  noticed 
as  a  marked  distinction  between  (lie  two  cove- 
nants, that  under  the  law  of  Moses  there  was 
a  commemoration  of  sins.  lick  \,  It.  Under 
the  Gospel  there  is  a  conimeinoi ation  of  u  Sa- 
viour from  sin. 


ON  THE  LORD'S  SUPPER, 


of  the  deliverance  of  the  Jews  from 
Egypt.  We  should,  if  left  to  ourselves, 
soon  forget  our  beneficent  Deliverer,  and 
the  pride  of  our  hearts  is  ever  tending  to 
lead  us  to  rely  on  ourselves,  rather  than 
simply  rest  on  his  promises  of  salvation  ; 
and  hence  the  need  of  this  memorial. 
The  connexion  of  the  precept  in  which 
we  are  required  to  do  this  "  in  remem- 
brance of  Christ,"  shows  that  we  are 
called  on  chiefly  to  remember  his  death 
and  sufferings.  Let  us  not  remember 
them  transiently  and  slightly,  but  deeply, 
seriously,  and  constantly.  Let  us  recol- 
lect at  the  same  time  his  original  dignity 
and  glory,  his  wonderful  humiliation  and 
abasement,  his  extreme  sufferings,  and 
painful  death,  his  resurrection,  ascension, 
and  consequent  glory. 

We  may  at  all  times  with  advantage 
remember  Jesus  Christ  as  a  Martyr,  wit- 
nessing a  good  confession  before  Pontius 
Pilate,  (1  Tim.  vi,  13,)  and  sealing  it 
with  his  blood — as  an  example  of  suffer- 
ing obedience  unto  death,  (1  Pet.  iii,  21,) 
as  a  conqueror ;  even  in  death  triumphing 
over  all  his  enemies ;  but  it  is  particular- 
ly as  a  sacrifice  for  sin,  that  we  should 
regard  his  death  when  we  surround  his 
table. 

Let  not  your  minds  be  turned  from 
this  one  point,  but  remember  that  Jesus 
Christ  died  for  your  sins,  and  keep  in 
view  the  benefits  thereby  procured  for 
you.    It  was  remarked,  by  a  much  val 
ued  friend,  (the  late  Rev.  W.  Richardson 
of  York,)  that  many  sincere  worshippers 
deprive   themselves  of    much  of  that 
comfort  and  strength  which  they  might 
have  received  at  the  Lord's  Table,  by  not 
having  a  single  eye  to  the  great  object 
designed  by  that  ordinance.     Instead  of 
keeping  their  minds  steadily  fixed  upon 
Jesus  Christ,  as  the  Lamb  that  was  slain 
and  dwelling  on  his  sacrifice,  and  the 
efficacy  of  his  blood,  they  have  by  turns 
meditated  on  a  variety  of  other  religious 
truths.    They  have  endeavoured,  for  in 
stance,  to  take  a  comprehensive  view  of 
the  offices  of  Christ,  and  the  various  doc- 
trines of  his  Gospel.     This,  though  not 
so  common  a  digression  as   vain  and 
worldly  thoughts,  and  not  in  itself  a 
blameable  one,  may  yet  prevent  our  de 
riving  that  special  benefit  to  be  looked 


for  in  this  sacrament,  "  the  strengthening 
and  refreshing  of  our  souls  by  the  body 
and  blood  of  Christ,"  if  it  lead  us  from 
fixing  our  main  thoughts  on  his  death, 
for  our  sins.     Those  who  wish  to  be 
comforted  by  this  ordinance,  should  de- 
termine, while  engaged  in  it,  "  to  know 
nothing,"  and  to  think  of  nothing  com- 
paratively, save  "  Jesus  Christ,  and  him 
crucified,"  and  what  is  directly  connect- 
ed with  that  cheering  and  leading  truth 
of  the  Gospel.     It  is  here  taken  for 
granted  that  such  know  the  evil  of  sin, 
wish  earnestly  to  be  healed  of  their  spir- 
itual maladies,  and  steadfastly  purpose  to 
lead  a  new  life,  for  no  other  guests  are 
invited  to  the  Lord's  Table.     But,  on 
this  supposition,  no  sense  of  unworthi- 
ness,  none  of  the  suspicions  inseparable 
from  conscious  guilt,  no  respect  to  other 
religious  doctrines,  or  topics,  which  in 
their  season  ought  to  engage  our  atten- 
tion, should  draw  away  our  main  thoughts 
from  this  capital  truth  of  the  Gospel. 
Nor  shall  we,  if  thus  steadily  and  singly 
looking  to  the  dying  Saviour,  depart  from 
his  table  without  some  degree  of  strength 
and  refreshment.     It  has  been  well  ob- 
served, "  There  are  seasons  in  the  Chris- 
tian's life  in  which  the  name  of  Jesus 
comes  to  his  heart  like  a  live  coal  from 
the  altar,  and  brings  with  it  a  warmth,  a 
feeling,  and  a  joy,  which  angels  might 
come  down  from  heaven  to  share."* 

Wliile  the  Lord's  Supper  commemo- 
rates, it  also  "  shows  forth  the  death  of 
Christ."  1  Cor.  x,  26. 

There  is  a  precept  respecting  the  ob- 
servance of  the  passover  which  will  il- 
lustrate this  subject.  "  It  shall  come  to 
pass,  when  your  children  shall  say  unto 
you,  What  mean  you  by  this  service? 
that  ye  shall  say,  It  is  the  Lord's  pass- 
over,  who  passed  over  the  houses  of  the 
■children  of  Israel  in  Egypt,  when  he 
smote  the  Egyptians  and  delivered  our 
houses."  Exod.  xii,  16.  Similar  to  this 
is  the  showing,  the  declaring,  and  openly 
publishing  the  Lord's  death  at  his  table. 

But  what  do  you  show  forth,  or  de- 
clare ?  We  declare  the  fact  of  his  death. 
It  has  heen  observed,  that  when  a  fact  is 
such  that   men's   outward   senses  can 


See  Bradley's  Sermons. 


ON  THE  LORD' 

|  judge  of  it ;   when  it  is  performed  pub- 
jlicly  in  the  presence  of  witnesses  ;  when 
(there  are  public  institutions  kept  up  in 
(memory  of  it;    and  such  institutions 
j  commence,  and   are  established  at  the 
time  when  the  fact  took  place,  it  becomes 
» a  decisive  and  incontrovertible  evidence 
of  the  truth  of  the  fact.     It  is  impossi- 
ble that  such  an  event  did  not  take  place. 
In  this  view,  then,  the  continual  com- 
imemoration  of  the  death  of  Christ  is, 
ifrom  age  to  age,  a  plain,  manifest,  and 
[satisfactory  evidence  of  his  death  to  all 
mankind,  and  that  death  a  sacrifice  for 
sin.    It  is  a  standing  proof  of  that  great 
fact,  which  is  the  foundation  of  all  our 
hopes. 

We  declare  the  manner  of  his  death. 
That  though  perfectly  innocent,  and  the 
only-begotten  and  the  beloved  Son  of 
God,  his  bodily  and  mental  sufferings 
Jwere  most  painful  and  severe.  The 
breaking  of  the  bread  declares  his  body 
broken — the  pouring  out  of  the  wine  his 
I  blood  shed.  And  in  how  many  ways 
I  was  that  body  broken  !  Mark  his  an- 
guish and  passion  in  Gethsemane  ;  his 
being  smitten,  spitten  on,  mocked,  and 
buffeted  in  the  hall  of  judgment !  His 
enemies  put  a  crown  of  thorns  on  his 
head,  and  they  smite  them  into  his  tem- 
ples. After  they  had  scourged  him,  the 
devoted  victim  is  compelled  to  bear  his 
own  cross,  till  he  sinks  under  the  load. 
At  length  the  iron  nails  were  driven 
through  the  tender  nerves,  and  he  was 
suspended  on  the  accursed  tree.*  Every 


*  Crucifixion  was  a  most  painful  and  igno- 
minious mode  of  executing  criminals.  It  was 
a  Roman  punishment,  and  only  inflicted  on 
filaves.  The  cross  was  made  of  two  beams  placed 
!  across,  sometimes  nearly  in  the  form  of  a  T, 
and  sometime!  in  that  of  an  X.  Our  Saviours 
cross  is  said  to  have  been  of  the  former  kind. 
This  mode  of  death,  as  it  was  in  the  highest  de- 
gree excruciating,  so  it  was  generally  \ei  y  ling- 
ering. First,  the  criminal  was  severely  scourg- 
ed. Next,  he  bore  his  cross,  or  part  of  it,  to 
the  place  of  execution.  When  he  cane  thither, 
his  clothes  were  entirely  stripped  ofij  and  either 
before  or  after  the  cross  was  erected,  his  hands 
were  sometimes  bound,  but  ordinarily  nailed  to 
the  cross  beam,  and  ins  feet  to  the  lower  part. 
Large  nails,  rude  and  cruel  instruments  of  tor- 
ture, were  thus  forcibly  driven  through  the 
most  sensible  parts  of  the  body;  and  as  they 
sustained  part,  if  not  the  whole  weight  of  the 
body,  the  pain  must  have  been  peculiarly  ex- 


S  SUPPER.  461 

part  of  his  holy  body  was  bruised  and 
wounded.  After  lingering  several  hours 
in  this  agony,  and  receiving  gall  and 
vinegar  in  derision,  he  expired,  amid  the 
bitter  taunts  and  revilings  of  those  he 
came  to  save,  and  bearing  the  heavy 
wrath  of  Him  in  whose  bosom  he  had 
for  ever  dwelt.  And  even  after  his  death 
"  one  of  the  soldiers,"  in  wanton  indig- 
nity and  derision,  "  with  a  spear  pierced 
his  side,  and  forthwith  came  thereout 
blood  and  water." 

We  there  declare,  the  true  cause  of 
his  death.  If  Jesus  Christ  had  deserved 
to  suffer,  if  like  other  men  he  had  him- 
self sinned,  then  there  would  have  been 
no  cause  thus  to  celebrate  his  death. 
But  "  he  was  wounded"  for  our  trans- 
gressions. "  In  the  ordinary  course  of 
justice,"  says  Bishop  Andrews,  "  when  a 
party  is  put  to  death,  we  say,  and  say 
truly,  that  the  executioner  cannot  be  said 
to  be  the  cause  of  his  death,  nor  the 
sheriff  by  whose  commandment  he  does 
it,  nor  yet  the  judge  by  whose  sentence, 
nor  the  jury  by  whose  verdict,  nor  the 
law  itself  by  whose  authority  it  proceed- 
ed. Sin  and  sin  only  is  the  murderer. 
In  a  certain  sense  it  is  so  here.  It  was 
the  sin  of  our  polluted  hands  that  pierced  > 
his  hands  ;  the  swiftness  of  our  feet  to 
do  evil,  that  nailed  his  feet  to  the  tree ; 
the  wicked  devices  of  our  head  that 
gored  his  head  ;  and  the  wi etched  devi- 
ces of  our  heart  that  pierced  his  heart  j 
our  sinfulness  caused  his  death,  and  Ins 
deatli  takes  away  our  sin."  It  has  been 
observed,  the  very  sufferings  which,  so 
far  as  we  are  concerned,  were  the  eftW  I 
of  our  crimes,  were,  by  the  mysterious 
counsel  of  God,  the  expiation  of  them. 
— Christ  was  weary,  that  we  mifhl  rest  ; 
he  hungered,  that  we  nii<ilit  eat  the  bread 
of  life;  and  thirsted,  that  we  might  drink 
the  water  of  life.  Il<-  grieved,  that  we 
might  rejoice  ;  and  became-  miserable,  to 
make  us  happy.  H<"  was  apprehended, 
that  we  mij»ht  escape;  accursed,  that  we 


quisitc.  Thus  the  criminal  hung",  till  luinr-  r, 
thirst,  and  acute  pain  dismissed  him  from  intol- 
erable suffering.  Thus,  Chri-ti.m  i.  id.r,  for 
our  redemption,  naked,  de.«pisrd,  up -nimur  w  >lh 
pain,  and  expo:  id  to  thr  most  om  l  mo.  king*, 
hung-  for  several  hour*  the  inn.  <  '  nl  an. I  holy 
Jcsu.s,  th,e  Creator,  and  theSavu  ui  ol  thewutld! 


462 


ON  THE  LORD'S  SUPPER. 


might  "be  acquitted  ;  and  condemned,  that 
we  might  be  absolved.  He  died,  that  we 
might  live ;  and  was  crucified  by  men, 
that  we  might  be  justified  before  God. 

Thus  the  Lord's  Supper  was  designed 
to  represent,  commemorate,  and  show 
forth  the  Lord's  death  as  a  sacrifice  for 
sin.  This  is  done  for  our  own  edifica- 
tion, as  a  testimony  to  the  world,  and  as 
a  prevailing  mode  of  pleading  his  merits 
before  God.  It  has  been  observed,  that 
"  What  we  more  compendiously  express 
in  that  general  conclusion  of  our  prayers, 
"through  Jesus  Christ  our  Lord,"  we 
more  fully  and  forcibly  represent  in  the 
celebration  of  the  Holy  Eucharist,  where- 
in we  plead  the  virtue  and  merits  of  the 
same  sacrifice  here,  that  our  Great  High 
Priest  is  continually  urging  for  us  in 
heaven." 

Whenever,  then,  Christian  reader,  you 
celebrate  this  ordinance,  we  exhort  you, 
in  the  expressive  words  of  a  late  writer, 
"  Look  up  to  the  offering  of  Jesus  Christ 
once  for  all :  look  to  him  as  dying  for 
the  remission  of  your  sins,  washing  them 
away  in  his  precious  blood;  suffering 
that  you  might  be  saved.  And  while 
you  are  kneeling  under  his  cross,  touched 
with  the  utmost  possible  sense  of  God's 
love,  who  gave  his  only  begotten  Son, 
and  affected  with  sentiments  of  the  most 
tender  devotion  to  him  who  gave  him- 
self for  you,  embrace  also  with  your 
good  will  all  mankind,  who  he  loved  for 
his  sake.  Then  rise  up,  by  his  grace,  to 
the  sober,  continual  practice  of  every 
thing  that  is  good,  and  excellent,  and 
praiseworthy,  and  conformable  to  such 
sentiments  and  affections,  and  the  obliga- 
tions laid  on  you  by  his  infinite  love." 

The  observance  of  the  Lord's  Supper 
contains  also  a  virtual  declaration  of 
our  expectation  of  his  coming  again. 
We  show  forth  the  Lord's  death  "  till  he 
come,"  as  the  Judge  of  all  men.  1  Cor. 
iv,  5;  xi,  26. 

By  this  ordinance  we  acknowledge 
that  Jesus  Christ  will  come  to  judge  the 
world.  We  show  that  we  believe  that  a 
solemn  day  is  approaching,  when  "  God 
shall  bring  every  work  into  judgment, 
with  every  secret  tfiing,  whether  it  be 
good  or  evil" — that  all  mankind  shall 


then  be  divided  into  two  classes,  and  on- 
ly two,  the  righteous  and  the  wicked — 
the  future  inhabitants  of  heaven  and  of 
hell — of  everlasting  punishment,  and 
everlasting  life.  Partaking  of  the  Lord's 
Supper,  is  an  implied  and  public  avowal 
of  this  expectation.  How  important  is 
this  avowal !  How  well  calculated  to  re- 
strain evil,  and  encourage  righteousness ! 
How  suited  to  fill  us  with  a  holy  rever- 
ence of  God,  and  a  just  fear  of  displeas- 
ing him ! 

But  while  this  view  inspires  reverence, 
there  is  another  consideration  which 
should  fill  the  servants  of  God  with  the 
liveliest  hope  and  joy.  He  comes  also 
as  the  Saviour  of  his  people.  Heb.  ix,  28. 

Had  we  no  farther  view  than  to  re- 
member and  declare  our  Saviour's  death, 
this  ordinance  would  be  full  of  comfort ; 
but  since  we  have  not  only  to  look  back 
on  what  Christ  has  done,  but  forward  to 
what  he  will  do,  new  beams  of  light  and 
joy  are  shed  around  this  blessed  Institu- 
tion. It  leads  us  to  look  up  to  Jesus  as 
a  living  Redeemer,  gone  to  prepare  pla- 
ces for  us  in  the  mansions  of  his  Father's 
house,  (John  xiv,  2,  3,)  and  to  comfort 
each  other  with  the  animating  hope  that, 
notwithstanding  all  the  dangers,  trials, 
and  sorrows  of  our  present  state,  we 
shall  soon  be  admitted  into  his  presence, 
and  then  "  we  shall  ever  be  with  the 
Lord."  In  receiving  the  Lord's  Supper, 
we  declare  our  hope  that  Christ  will 
hereafter  appear  for  us  as  our  Deliverer ; 
that  however  now  we  may  be  groaning 
under  the  burden  of  many  sins,  con- 
tending with  our  spiritual  enemies,  and 
often  worsted  in  the  contest ;  yet  then 
he  will  have  purified  our  souls,  and  will 
"present  us  faultless  before  the  presence 
of  his  glory  with  exceeding  joy."  We 
declare  our  hope,  that  however  the 
Christian  may  now  be  afflicted  and  des- 
pised, his  wisdom  will  one  day  be  uni- 
versally acknowledged ;  the  justice  of 
God  perfectly  cleared  ;  and  his  servants 
be  openly  owned  by  him,  and  for  ever 
blessed  with  him. 

When  this  happy  day  arrives,  then, 
and  not  till  then,  will  the  observance  of 
this  solemn  ordinance  cease  to  be  a  duty. 
"Then  his  people  will  no  longer  need 


ON  THE  LORD'S  SUPPER. 


4C3 


uch  memorials  as  these ;  for  they  will 
ncessantly  enjoy  the  brightest  vision  of 
lis  person,  and  the  richest  fruits  of  his 
leath." 


CHAPTER  VI. 

The  Obligation  to  receive  the  LoroVs 
Supper. 

When  we  consider  the  very  small  pro- 
>ortion  of  the  congregation  assembling 
or  public  worship,  which  usually  re- 
gains to  partake  of  this  ordinance,  it 
annot  be  deemed  unnecessary  to  insist 
In  the  obligation  which  lies  on  the  truly 
lious  not  to  neglect  it.  Even  in  more 
religious  congregations,  where  the  min- 
Stry  is  most  efficient,  it  has  been  calcu- 
ated  that  not  more  than  one  fourth  stay 

0  partake  of  the  Lord's  Supper,  while 
he  proportion  is,  in  general,  much  less. 

'i  The  primitive  Christians  did  not  thus 
;urn  away  from  the  Lord's  table  ;  the 
;hurches  communicated  every  Lord's 
Jay,  and  it  was  the  practice  for  all,  both 
•lergy  and  laity,  to  receive.* 
\  What  a  blessing  would  it  be  to  the 
Dhurch,  could  it  be  again  said  of  Chris- 
ijans,  "  they  continued  daily  with  one 
iccord  in  the  temple,  and  breaking  bread 
rom  house  to  house,  did  eat  their  meat 
vith  gladness  and  singleness  of  heart, 
jraising  God  and  having  favour  with  all 
he  people." 

Observe  the  reasons  which  should  in- 
hice  sincere  Christians  to  attend  to  this 
nstitution. 

The  express  command  of  our  Saviour 
■— "  This  do  in  remembrance  of  me." 
Muke  xxii,  19 ;  1  Cor.  xi,  24,  25.  Here 
ve  have  a  plain  and  positive  precept, 
.it  is  so  express  that  it  cannot  easily  be 
|  

1  *  Sec  ISincrham's  Christian  Antiquities,  folio, 
irol.  i.  p.  824 — 8*26,  and  Acts  xx,  7.  Some  have 
nought  from  the  statement,  M  they  continued 
teadfastly  in  the  Apostle's  doctrine  and  fellow- 
hip,  and  in  the  breaking-  of  bread  and  prayers," 
'Acts  ii,  42,)  and  from  the  expression  "coming 
ogether  to  eat,"  (1  Cor.  xi,  20.  33,)  that  the 
>rimitive  Christiana  received  the  Lord's  Supper 
whenever  they  assembled  together  for  public 
vorehip. 


mistaken.  It  has  been  objected,  that 
such  a  rite  is  inconsistent  with  the  spir- 
ituality of  the  Gospel,  and  has  no  moral 
foundation  ;  but  the  very  circumstance 
that  the  command  rests  on  the  ground  of 
positive  institution,  and  not  of  natural 
duty,  makes  the  observance  of  it  a  direct 
acknowledgment  of  the  authority  of 
Christ,  and  the  neglect  of  it  a  disregard 
of  His  precept.  Hence,  as  Dr.  Owen 
says,  "  Faith  and  obedience  here  give 
special  honour  to  Christ  as  our  Sove- 
reign. It  is,  in  fact,  the  most  direct  pro- 
fession of  the  subjection  of  our  souls  and 
consciences  to  the  authority  of  Christ  in 
all  our  religion.  Our  reason  for  it  is, 
Christ  would  have  it  so."  There  is  no 
uncertainty  in  the  direction  ;  it  is  not 
conveyed  in  dark  and  obscure  terms, — 
This  do.  The  command  is  easy.  No 
burdensome  and  costly  sacrifices  arc  re- 
quired, no  long  and  tedious  rites  and 
ceremonies  are  to  be  gone  through.  You 
cannot  say  it  was  designed  for  the  twelve 
Apostles,  or  for  the  Jewish  nation  only  ; 
for  the  motive  applies  to  all  with  increas- 
ing strength  as  time  rolls  on,  and  the 
practice  of  the  primitive  Gentile  Church 
contradicts  such  an  interpretation.  It  is 
also  against  the  express  revelation  made 
to  the  great  Apostle  of  the  Gentile 
Church,  for  the  instruction  of  the  (Jen- 
tiles.  He  begins  his  account  of  this  or- 
dinance by  saying,  "I  have  received  of 
the  Lord,  that  which  I  also  delivered  to 
you."  1  Cor.  xi,  23.  The  command  be* 
ing  positive,  love  to  our  Saviour  con 
strains  us  to  obedience.  "11"  ye  love 
me,  keep  my  commandments,"  applies 
to  every  direction  of  Christ;  but  with 
peculiar  force  to  one  given  at  the  point 
of  death,  and  directly  concerning  his 
own  honour.  The  command  being  pos- 
itive, the  matter  comes,  where  this  ordi- 
nance is  neglected,  to  this  sad  issue, 
"cither  Christ  is  not  your  Lord,  or  \  OH 
are  not  his  disciples  ;  for  a  Lord  without 
obedience'  a  disciple  without  obligation  I 
how  manifest  the  absurdity,  how  evident 

the  Inconsistency  I" 

2.  The  luodrc  (tyffio-ncd  for  nhrdn  iicr. 
— It  is  peculiarly  touching  and  affecting 
— to  remembrance  of  Christ.  In  fulfill 

ing  n  plain  precept,  you  also  give  a  re 
quired  evidence  of  affectionate  rrcollec- 


X4 


_ _  _____  _        _  _______ 

\  -  .71.    -  2?w 


tion  of  a  Saviour's  death-  A  grateful  received  weekly,  and  in  some  cases  of- 
heart  longs  for  occasions  of  testifying  its  tener.    Now  if  they,  some  of  whom  saw 


a:tachment.  and  gladly  avails  itself  of  any 
opportunity  of  showing  love  to  a  graeiocs 
benefactor.    To  whom  are  yon  so  much 


ocr  Lord  die.  and  all  of  whom  had  the 
ardent  attachment  of  primitive  Chri_£ 
tianity  to  their  Lord,  felt  it  needful  antf 


indebted  as  you  are  to  Christ  ?  In  what  advantageous  thus  frequently  to  celebrate 
instance  canyon  possibly  hare  equally  the  memorials  of  his  dying  love, 


strong  reasons  to  show  gratitude  and  af- 
fection 1 

3.  The  universal  practice  of  the  church 
in  the  primitive  ages  strengthens  this  view 
of  the  duty.  The  whole  scope  of  the 
Apostle's  reasoning  with  the  Corinthians. 
(1  Cor.  x.  16—  2 f:  nL  20—34  :)  shows 
that  the  first  Christians  were  in  the  fre- 
quent h-'::;  •:•:'  easing  this  bread  and  drink- 
ing this  wine.  The  mode  of  expression. 
<  Acts  xx.  7.)  "  upon  the  first  day  of  the 


much  more  should  we  who  live 
much  greater  a  distance  of  time, 
a  period  when  the  84  love  of  so  man] 
waxed  cold  P    This  being  an  instii 
appointed  by  Jesus  Christ,  the  Foi 
of  a  spiritual  Church,  and  who  | 
disciples  his  complete  design  when 
established  that  Church,  it  was  not 
many  of  the  ordinances  of  the  Jei 
state,  merely  supported  by  carnal  re 
or  suited  to  their  national  condition, 
continued  for  a  season,  on  account  of  1 


week,  when  the  disciples  came  together 

to  break  bread.  Paul  preached  unto  them."  prejudices.    It  is  evidently  and 
r.i:^ri.'.y  >ii?  us  to  cz-Y.ui~  :hit  it  wis  >  £;:-_  to pr:rr.:tc  cur  spirituii  :zx:-: 
the  practice  of  the  church  at  Troas  toi  ment.  and  commanded  in  a  manner  wl 
communicate   weekly.     In  fact,  it  is  leaves  us  no  reason  to  suppose  that 
known*  that  it  was  in  the  primitive  times  was  ever  intended  to  be  set  aside. 

abrogated,  as  the  Church  got  more  ligl 
*  See  Binshanrs  Christian  Antio-oftjesi  book experience,  tut  rather  designed  as 

after  Christ,  an  aoooon:  .:'  the  el :de  ::  liWzrzz-      4   The  Statement  of  St.  Paid 
hur  the  Lord's  Sup-er  in  his  tine.    I  sob; ;  in  *\at  the  obit  a- at  ion  is  still  binding 
what  he  says.  as  teW  calcolatai  no*  only  to  christians.    "As  often  as  ye  eat  - 
show  the  practice  or  toe  enures,  can  to  prove  .       ,        ......  ,  , 

that  the  peculiarities  of  the  Roman  Ca-ioik  oread,  and  drink  this  cup.  ye  do  show 
Mass  were  then  enkn:^  Lord's  death  till  he  come.7  1  Cor.  xi. 

Describing- the  rites  of  the  fii^  Commmrionj  while  the  expression  implies  that 


li  ;  7    7    7   J  ^     ^:ra  Corinthians  were  in  the  frequent 
i  cap  ot  wine,  ana  witer.  ire  crjasrnt  to  tne    .  _  _ 

President  or  Bishtp.  -io::o  he  tai-s.  ani  :  :T-s  partaking  Of  the  Lord  S  *cpi 

-  p  raise  and  r.ory  to  roe  Father  -fall  things,  shows  that  it  13  the  duty  of  the 

to  celebrate  it7  till  our  Lord  come  to 
the  world.  It  is  surely  an  insofEc 
answer  lo  this  passage  to  say  that 
coming  of  Christ  here  intended  is 
spiritual  coming,  or  the  indwelling  of 
Holy  Spirit  in  true  believers ;  for  he " 


the  names  o:  his  Son  ani  toe  Hoiy 
Spirit :  and  cods  thanks.rivir_^  t...  God  r'orvo'ioh- 
-*r~r.  r  us  worthy  of  rhese  cos  :  rear.  ores,  is  a;. -av- 
er of  "more  than,  ordinary  le-.-.h.  Whin  toe 
Ei>h;p  has  finished  ;oe  prayers  ani  the  chanis- 
ziving  servioe.  all  the  people  p -esen:  .ocoloi-; 
...to  in  aoiicie  v::oe.  sayinr.  iooenj^  nowAwurn 
in  the  Hebrew  tongue  is,  soar  i£.  TbeEochar 
Ls-Loai  :do:e  b^inr  r.h*as  perfirnied  T:y  the  Bishop, 
an:  eon* laded  with  the  aoclamat: : ns  ::'  id  to-; 


l»SfiJ  one  present  to  partake  of  Eucharmical 
tread,  aa  L-*ine.  and  water,  an:  then  -  hey  carry 
it  to  the  io^ent. ' 

"This  foxi  we  call  the  Eucharist,  of  which 
none  are  ill  wed  to  be  partakers,  t  ot  st:ch  '  nly 
as  are  true  believers  and  hare  been  baptised  a* 
the  iaver  of  regeneration  for  the  i*em*won 


sins,  and  Live  a  -iir.z  to  Christ"?  precept*,  for 
we  do  not  take  this  as  common  bread,  and  com- 
mon wine.  Bat  as  Jesus  Christ  our  Saviour 
flesh  by  the  word  of  God,  and  had 


blessed  -y  :  -a---r  ani  thazJsfiving.  is 

in  i  t '.  od  of  the  in :  innate  Jes os. '  After  quo*- 
in?  the  account  of  the  inspiration  from  the  Ges- 
cel  and  adding  a  remark  respecting  the  myste- 
ries of  Minora  he  proceeds,  '--after  this  saera- 
■u  meat  is  over.  we  remind  each  other  of  the  ohfi- 
rations  to  Lis    inty.  and  the  rich  relieve  the 


poor,  and  ipen  s  ::h  charitabie  aocoant  we  rvm 
s.cme  or  other  e  very  day."  His  description  of 
Christian  worship  .on  the  Sunday,  leads  as  to 

conclude  that  the  Lord's  Sapper  ever  formed  a 

real  flesh  and  blood  for  our  sarration,  so  we  are  |  part  of  public  worship  an  that  day.  See  Reeve  s 
tanrht  that  thts  fo«:d.  v  -  .  r.  the  very  sano*  ^ - r i  Ap-d ories  :f  the  Fathers,  p.  115 — 136- 


ON  THE  LORD'S  SUPPER. 


465 


undoubtedly  come  in  this  manner  to  ma- 
ny of  the  Corinthians,  and  yet  they  were 
in  the  habit  of  partaking  of  the  outward 
ordinance,  and  the  Apostle  directed  them 
to  continue  the  practice 


munion  to  be  moie  adapted  to  the  pres- 
ent circumstances  of  the  Church,  than 
its  more  frequent  administration. 

Supposing  the  obligation  to  receive  it 
be  plainly  proved,  and  fully  admitted, 


Hence  we  conclude  then  that  the  res-  consider  farther,  that  to  neglect  it,  is  at- 


pectable,  and  in  many  respects  exempla- 
ry body  of  Christians,  who  from  motives 


tended  with  aggravated  guilt  and  danger. 
It  is  wilful  and  repeated  disobedience 


of  conscience  lay  aside  the  outward  ob-  to  your  Saviour.  He  directs  you,  and 
iservance  of  this  Sacrament,  are  not  borne  his  ministers  invite  you,  to  frequent  his 
out  by  scriptural  authority,  or  primitive  table.  They  say  again,  and  again,  "Come, 
(practice. — But  let  us  not  judge  or  con-. for  all  things  are  now  ready."  Hut  if 
idemn  them;  but  rather  remember  of  you  are  living  in  the  neglect  of  this  or- 
each  one,  u  to  his  own  Master  hestandeth  dinance,  you  greatly  resemble  those  who 
or  falleth."  Our  reasoning  applies  with  first  rejected  the  Gospel.  They  "with 
(peculiar  force  to  those  who  have  no  such  one  consent  began  to  make  excuse  and 
scruples,  and  yet  usually  abstain  from  the  you  know  that  it  was  said  of  them,  "none 
[Lord's  Table-  It  leaves  them  without ,of  those  men  which  were  bidden,  shall 
excuse.  taste  of  my  supper."    The  soul  was  to 

The  frequency  with  which  we  shall  be  cut  off,  and  the  man  was  to  bear  his 
[discharge  this  duty  is  indeed  here  left,  as'sin,  that  neglected  to  eat  the  passover. 
in  various  other  cases,  to  our  own  con-;Xumb.  ix,  7 — 11.  Have  you  not  reason 
science.  Thus  it  becomes  a  trial  of  the  to  fear  that  a  neglect  of  the  Lord's  Sup- 
state  of  our  mind  towards  our  Redeemer,  jper  will  be  attended  with  a  similar  dan- 
a  test  of  our  affectionate  remembrance  of  ger. 

him,  and  an  evidence  of  the  warmth  of  i  It  is  separating  from  your  Christian 
our  love  to  him.  Judging  by  this  test,  is- Brethren.  You  thus  break  off  com- 
not,  Christian  reader,  the  true  state  of  the  munion  with  your  fellow  Christians.  By 
Church,  even  in  our  favoured  land,  la-  such  conduct  you  declare  that  you  wish 
mentably  low?  It  may  be  said  generally,  not  to  be  numbered  with  the  true  disci- 
that  if  your  heart  be  right  with  God,  pies  of  Jesus  Christ,  but  had  rather  have 
you  will  omit  no  opportunity  that  occurs  your  lot  with  those  who  neglect  him. 
in  the  place  where  you  worship,  to  passj  It  is  a  virtual  undervaluing  of  your 
by  without  enjoying  this  blessing.  Tho-| Baptism.  That  was  the  sisrn  of  your 
mas,  when  once  absent  from  the  disci-;admission  into  the  Christian  Church, 
pies,  lost  the  cheering  sight  of  his  Sav-,The  Lord's  Supper  is  the  sism  of  your 
iour  which  they  enjoyed.  Yet  the  fre- continuance  in  it.  By  neglecting  it,  you 
quency  of  the  communion  should  not  appear  to  count  your  baptism  a  privilege 
perhaps  be  such  as  may  tend  to  prevent  not  worth  maintaining.  This  is  also 
or  the  impression  which  a  done  when  vou  come  to  years  of  dis- 


-preparation, 


solemnity  has,  when  received  at  occa- 
sional intervals.  It  appears  very  desira- 
ble that  it  should  be  administered  and  re- 
ceived once  a  month,  and  on  the  qreat 

festivals  of  our  Church.  Nor  need  we  own  choice,  you  woul  1  not 
fear  that  such  a  frequent  reception  will  baptized  ?    Do  not  so  thus 


years 


eretion.  and  it  is  your  own  voluntary  act, 
even  after,  through  the  piety  of  your  pa- 
rents, you  had  boon  baptized.  Is  it  not 
manifest,  that  if  it  had  been  left  to  your 

have  been 
far  to  rc- 


so  abate  our  reverence  in  attending  a"  t'»  nounee  Christianity.  It  was  a  great  sin 
hinder  our  prgfit.    The  daily  practice  of  to  withdraw  from  professing  it.  in  times 


prayer  and  reading  the  Scriptures  has 
not  such  an  effect.  It  is  observable,  that 
the  epistle  which  gives  particular  caution 
against  formality,  gives  the  direction. 
"  not  forsaking  the  assembling  of  your- 
selves together."    Heb.  x,  35.  Some 


of  difficulty  and  persecution,  (Heb.  x, 
— \U.)  when  it  might  seem  tO  admit 
of  some  extenuation  from  the  frailtv  of 
man.  and  the  fear  of  such  dreadful  suf- 
feiings  as  the  primitive  martyr*  under- 
went;   but  "  bv  neglecting  the  Lord's 


pious  ministers  have  found  monthlv  com- Supper,  (the  peculiar  rite  of  Christians,) 

59 


ON  THE  LORD'S  SUPPER. 


do  you  not  in  effect  deny  the  profession  j  nity,  now  is  the  precise  time,  in  which 
that  you  may  have  made  of  Christianity.) they  should  commence  a  practice  which 
and  deny  it,  remember,  in  times  of  liber- i  will  soon  become  a  blessed  habit,  bring- 
ty  and  encouragement/'  i  ing  along  with  it  a  most  important  train 

It  is  a  putting'  a  slight  on  your  Sa-\oi  consequences,  full  of  benefit  to  them 
viour's  Death.  The  Lordrs  Supper  is  all  their  days.  It  is  a  turning  point  of 
the  memorial  of  his  Sacrifice.  When  your  life.  Come  to  this  table,  and  you 
you  refuse  to  come,  you  do  in  effect  de-  are  taking  a  most  important  step  towards 
clare,  I  will  remember  my  worldly  I  fixing  you  for  a  holy,  useful,  and  happy 
friends,  my  pleasures,  my  private  pur-,  life.  Turn  from  it,  and  you  are  multi- 
suits,  or  other  engagements;  but  I  will' plying  the  difficulties  which  the  world, 
not  remember  my  Redeemer  in  the  the  flesh,  and  the  devil,  ever  present  in 
greatest  instance  of  his  love.  I  will  not  .the  way  to  heaven.  "The  kindness  of 
confess  my  dying  Lord ;  I  will  not  hon-jour  youth,"  (Jer.  ii,  2,)  is  much  remem- 
our  his  name;  I  will  not  declare  my'bered  by  our  heavenly  Father.  Give, 
hope  in  his  cross.  I  wish  to  have  no,  then,  to  Christ,  the  first  and  the  best  of 
concern  in  his  atonement  and  salvation.1  your  days. 

Christian  reader,  can  you  bear  the  im-!  Yet  while  we  would  invite  you,  and 
plications  which  attach  to  this  neglect  ?.  all  Christians,  and  require  you  in  the 
Did  Jesus  die  for  you,  and  will  you  not  name  of  your  Saviour,  not  to  neglect 
obey  one  of  his  last,  one  of  his  most  this  plain  command,  we  would  press  yoii 
easy,  one  of  his  most  delightful  precepts  ?  also  to  ;;  examine  yourselves  whether  ye 
The  point  is  gained.  Your  heart  yields.; be  in  the  faith  ;"  if  you  are  still  living 
You  will  mourn  over  your  past  ingrati-  in  a  course  of  sin,  come  not  here;  but) 
tude,  and  determine  to  embrace  every; yet  keep  not  away  altogether;  re-? 
opportunity  of  remembering  and  public-,  pent  of  your  sins,  believe  in  Christ,  de- 
ly  confessing  a  crucified  Saviour.  You' vote  yourselves  to  him,  and  then  come, 
see  that  not  to  do  so.  is  in  fact  to  re-]  and  you  will  obtain  both  edification  and 
nounce  communion  with  Christ,  and  to,  comfort. 

say,  "  I  can  spend  my  time  with  ease  andj  In  this  chapter  we  have  only  consid- 
pleasure.  in  the  scenes  of  idleness  and  tri-ered  the  obligations  in  the  way  of  dutyj 
fling;  but  I  care  not  to  be  with  Christ,  the  privilege  must  be  preserved  for  far- 
and  love  not  communion  with  him."  jther  notice.  Let  us  feel  with  Bishop 
But  the  young  may  be  especially  ad-  Taylor,  ,;  Happy  is  that  soul  that  comes 
dressed  on  this  subject.  The  Jews,  it  to  these  springs  of  salvation,  as  the  hart 
would  appear,  (Luke  ii,  41,  4*2.)  took  to  the  water-brooks,  panting  and  thirst- 
their  children  at  twelve  years  of  age,  to  ling,  weary  of  sin,  and  hating  vanity,  and 
partake  of  the  passover  ;  and  well  would  reaching  out  the  heart  and  hands  to 
it  be  if  Christian  youth,  at  twelve  or  Christ." 
fourteen,  under  right  impressions,  and 


and  with  intelligence  and  piety,  began  to 
partake  of  the  Lord?s  Supper.  When 

this  season  is  neglected,  life  passes  si-  CHAPTER  VII. 

lently  forward,  habits  of  omission  get 
formed,  and  diffidence  and  false  shame  Ansicers  to  the  Excuses  commonly  made 
strengthen  them.    It  has  been  observed.'  for  not  coming  to  the  Lord's  Supper. 

£;  we  naturally  feel  some  degree  of  em-j 

barrassment  in  doing  any  thing,  for  the  The  obligation  will  be  still  farther  felt, 
first  time,  that  is  attended  with  a  con-  if  we  consider  the  excuses  by  which 
siderable  degree  of  inteiest,  and  public  scrupulous  or  unwilling  minds  common- 


solemnity."  This  difficulty  increases 
with  increasing  years.  I  trust  that  those 
of  my  younger  readers,  whose  hearts 
are  ienewed  by  divine  grace,  will  there- 
fore feel  that  now  is  the  happy  opportu- 


ly  justify  their  absence. 

That  which  is  most  frequently  urged, 
and  which  has  perhaps  the  greatest 
weight,  is  this — that  they  receive  unwor- 
thily, incur  great  guilt ;  we  are  unwor- 


ON  THE  LORD'S  SUPPER. 


thy,  and  therefore  dare  not  go.  This 
excuse,  seeming  to  imply  a  reverence  to 
this  institution,  makes  many  easy,  under 
a  direct  act  of  disobedience  ;  yet,  in  fact, 
it  arises  from  ignorance  and  unbelief. 

It  arises  from  ignorance ;  for  many 
persons  do  not  make  the  evident  dis- 
tinction between  being  unworthy,  and  re- 
ceiving unworthily.  The  very  best  are 
unworthy.  The  guilty  and  the  sinful 
are  the  very  persons  invited  to  come.  A 
sense  of  our  sinfulness  is  a  needful  part 
of  preparation.  If  indeed  a  poor  man 
resist,  or  cast  from  him,  the  bounty  of 
the  benevolent,  he  is  unworthy  of  relief. 
If  a  sick  man  reject  the  medicine  that 
would  heal  him,  he  is  unworthy  of  health; 
but  you  see  evidently  that  the  poverty 
of  the  one  is  the  very  reason  why  he 
should  take  the  offered  relief;  the  sick- 
ness of  the  other  is  the  most  powerful 
|  motive  to  welcome  and  receive  the  phy- 
sician's prescription.  If  then  you  are 
(sensible  of  your  unworthiness,  and  de- 
sire pardon  and  grace,  you  should  ask 
them,  not  because  you  are  worthy,  but 
because  you  need  these  blessings,  and 
■must  perisli  without  them.  You  not  on- 
ly want  them,  but  Jesus  Christ  invites 
you  to  come  and  receive  supplies  adapted 
to  your  necessities.  If  you  are  afraid 
of  receiving  unworthily,  you  will  find  in 
a  subsequent  chapter  some  information 
and  directions  which  may  remove  this 
fear. 

But  is  there  not  much  unbelief  and 
presumption  in  staying  away  ?  You 
think,  perhaps,  that  by  going  you  are 
presuming.  No  :  it  is  not  presumption 
4.0  accept  our  Lord's  invitation,  and  ful- 
fill his  command.  For  why  was  the  pre- 
cept given,  if  it  were  presumptuous  to 
obey  it  ?  Take  care  lest  you  be  found 
impugning  the  wisdom  of  the  great  Leg- 
islator. The  presumption  is,  refusing  to 
come,  and  not  obeying  the  precept  Out 
turning  away  from  the  Lord's  table  dors 
not  prove  our  humility,  but  our  forgct- 
fulness  of  Christ's  request.  Is  there  not 
reason  to  fear  that  it  arises  not  "  from  n 
tender  conscience,  but  from  a  cold,  care- 
less, worldly  heart!"  Burkitt  well  ob- 
serves, that  "the  reverence  which  our 
Saviour  expects  in  this  holy  institution, 
is  a  reverence  of  obedience."    Some  that 


467 

object  to  receive  on  account  of  unwor- 

thiness,  do,  as  it  has  been  remarked, 
M  venture  at  some  great  solemnities,  as 
Easter,  to  approach  this  table,  which 
makes  it  wonderful  how  they  can  recon- 
cile their  notion  of  unworthiness  with 
their  practice  of  receiving  at  such  sea- 
sons ;  or  else  they  must  have  at  those 
seasons  a  better  opinion  of  themselves 
than  is  consistent  with  Christian  humili- 
ty." But  beware  of  unbelieving  thoughts 
of  your  Heavenly  Father's  love ;  enter- 
tain not  hard  thoughts  of  the  compas- 
sionate Saviour  of  men-  They  are  high- 
ly dishonourable  to  his  character,  his 
word,  and  his  promises,  and  are  very 
prejudicial  to  yourselves.  The  Lord's 
Supper  was  never  designed  to  be  a  snare 
for  human  frailty.  Remember,  that  you 
are  not  coming  to  Mount  Sinai,  burning 
with  fire,  and  covered  with  blackness,  witli 
bounds  fixed  to  keep  off  the  people  ;  but 
rather  to  "  Mount  Sion,  to  Jesus  the  Me- 
diator of  the  new  covenant,  and  the 
blood  of  sprinkling,  which  speaketh  bet- 
ter things." 

Another  excuse  with  many  is,  /  am 
too  much  engaged  in  business  to  prepare 
for  so  solemn  a  duty.  "  I  cannot,"  says 
Bishop  Patrick,  "  believe  that  any  man 
is  so  employed,  that  constantly,  when  he 
is  to  receive  the  sacrament,  lie  must  omit 
it,  or  be  a  great  loser.  It  is  incrcdihle. 
that  his  business  must  be  done  just  at 
that  time,  and  that  none  other  will  serve." 
He  then  shows  the  futility  of  the  excuse, 
by  stating  that  if  a  large  sum  of  money 
were  to  be  given,  (  very  time  |  person 
came,  few  would  resist  this  golden  rea- 
son ;  they  would,  in  that  case,  put  aside 
all  other  business.  Such  a  view  may 
lead  us  to  detect  the  real  state  of  our 
mind.  Consider,  it'  the  true  meaning  of 
this  excuse  be  not  this— "lam  leading 
a  life  inconsistent  With  the  discharge  of 
Christian  duties  ;  1  am  living  an  unchris- 
tian life  ;  and  if  I  die,  my  soul  is  lost 
forever."  The  discharge  of  your  reli- 
gious duties  is  your  first  and  great  busi- 
ness; and  you  had  better  let  the  body 
perish  for  want  of  its  proper  food,  than 
the  soul  pensh  for  want  of  spiritual  food. 
Kememher,  howe  ver  much  >oi;  IN  Mi 
pied,  you  will  one  day  stand  in  iudgm»  ni 
before  Him,  who.  though  ><•  engaged  in 


468 


ON  THE  LORD'S  SUPPER. 


providing  for  your  salvation,  as  not  to 
have  time  to  eat  bread,  yet  spent  whole 
nights  in  prayer,  rather  than  neglect  to 
fulfill  all  righteousness.  Yet,  after  all, 
the  due  preparation  for  the  Lord's  Sup- 
per is  often  much  mistaken.  This  sub- 
ject will  be  afterwards  noticed.  Those 
who  are  really  so  engrossed  in  this 
world's  business,  as  to  leave  no  time  for 
their  most  solemn  duties,  should  serious- 
ly inquire,  whether  much  of  that  busi- 
ness that  hinders  them,  be  not  needless, 
or  hurtful  to  their  highest  interest.  But 
however  this  may  be,  no  business  of  this 
world  can  justify  the  continued  neglect 
of  manifest  religious  duties.  "  Seek  first 
the  kingdom  of  God  and  his  righteous- 
ness, and  all  other  things  shall  be  added 
unto  you." 

A  third  excuse  sometimes  offered  is, 
J  have  received  the  Lord's  Supper,  and 
have  found  no  beneficial  effects  from  it. 
Perhaps  you  have  mistaken  the  kind  of 
benefit  which  you  expected,  and  have 
looked  for  sensible  and  momentary  com- 
fort, instead  of  solid  growth  in  grace 
This  ordinance  has  no  miraculous  power 
over  the  animal  frame,  but  supplies  the 
mind  with  powerful  motives  and  consid- 
erations, whereby,  through  the  gracious 
influence  of  the  Holy  Spirit,  we  are  en 
abled  to  resist  the  attacks  of  our  spirit 
ual  enemies.  It  is  a  means  of  obtaining 
spiritual  strength  from  God.  The  Chris 
tian  cannot  perhaps  fully  know  in  this 
world,  what  secret  strength  may  thus 
have  been  given  to  him,  and  how  he  may 
have  been  kept  from  the  wrays  of  sin, 
and  in  the  ways  of  God,  by  the  motives 
here  suggested  to  his  mind.  Cut  we  may 
very  safely,  as  to  this  excuse,  put  it  to 
every  conscience. — Can  you  really  say, 
after  you  have  deliberately  prepared  your- 
self for  this  ordinance,  and  received  it 
with  seriousness,  that  no  resolution 
against  sin  has  received  fresh  confirma- 
tion, no  obligation  to  obedience  has  been 
strengthened  ?  Or  at  least  is  it  not  pre- 
sumptuous to  question  the  ellicacy,  or 
deny  the  obligation,  of  attending  upon 
an  ordinance  of  God,  merely  because 
you  have  not  yet  derived  from  it  all  the 
benefits  which  you  expected  ? 

Again,  it  is  objected,  I  am  afraid  that, 
weak  as  /  am,  I  shall  break  my  resolu- 


tion, and  so  incur  greater  guilt.  You 
forget  that  this  ordinance  is  calculated  to 
strengthen  your  resolutions.    Y^ou  forget 
that  every  temporal  blessing  you  partake 
of  increases  your  obligations  to  serve 
God.    You  forget  the  greater  guilt  of 
neglecting  a  Divine  Institution.    But  de- 
liberately ask  yourself,  "  Do  I  mean  to 
give  up  myself  to  the  unrestrained  en- 
joyment of  sin,  and  the  certainty  of  end- 
less ruin — or  do  I  wish  to  be  the  disci- 
ple of  Christ,  and  the  heir  of  his  glory  7" 
If  indeed  you  cared  not  about  eternal 
life,  and  could  be  supposed  awfully  to 
choose  eternal  wrath,  this  excuse  would 
be  less  inconsistent.     But  if  you  really 
desire  to  live  with  Christ,  and  to  spend  a 
blessed  eternity  in  the  mansions  above, 
consider,  that  the  admission  of  your 
weakness  is  the  reason  why  you  should 
constantly  go  to  the  Lord's  table  for  new 
supplies  of  grace ;  and  if  you  fall  again, 
as  all  more  or  less  do,  come  the  oftener 
to  the  appointed  means  of  weakening  sin, 
and  enlivening  faith,  hope,  love,  and  every 
Christian  grace. 

Some  have  felt  scruples  about  receiv- 
ing, because  others  were  at  enmity  with 
them  :  but  this  is  not  founded  on  any  just 
interpretation  of  Scripture.  This  view 
would  also  condemn  our  Saviour,  the 
twelve  Apostles,  and  the  whole  primitive 
Church  j  for  none  had  such  bitter  ene- 
mies as  they  had  at  the  very  time  this 
communion  was  most  frequent. 

Others  feel  the  presence  of  some  against 
whom  they  have  a  prejudice,  or  of  whom 
they  have  reason  to  think  ill,  a  sufficient 
excuse;  forgetting  the  peculiarity  of  the 
Apostle's  expression — He  "  that  eateth 
and  drinketh  unworthily,  eateth  and 
drinketh  damnation  to  himself"  and  not 
to  his  fellow  communicants ;  forgetting 
our  Lord  knew  that  Judas  would  betray 
him,  Pejer  deny  him,  and  all  forsake  him, 
when  he  celebrated  the  last  Supper  with 
them.  Yet  we  would  not  by  these  re- 
marks justify  indiscriminate  communion. 
The  Holy  Scripture,  (1  Cor.  v,  11 — 13,) 
as  well  as  our  Church  directs,  that  all 
open  sinners  be  excluded. 

Others  receive  only  at  particular  Fes- 
tivals, not  considering,  as  Chiysostom 
remarks,  that "  what  makes  it  reasonable 
to  communicate,  is  not  merely  a  festival, 


ON  THE  LORD'S  SUPPER. 


460 


or  the  time  of  a  more  solemn  assembly, 
but  a  pure  conscience  and  a  life  free 
from  sin." 

"  Some  Christians,"  it  has  been  ob- 
served, "inquire  whether  they  should 
continue  to  approach  the  table  of  their 
Saviour  when  their  consciences  are  bur- 
dened with  the  guilt  of  any  particular 
sin.  To  this  the  answer  is  obvious,  be- 
cause one  end  of  receiving  the  body  and 
blood  of  Christ  is,  to  obtain  the  very 
blessings  of  pardon  and  peace  of  con- 
science, which  the  objection  supposes  to 
be  most  wanted.  If,  indeed,  unhappily, 
we  have  committed  some  aggravated  of- 
fence against  God,  and  the  ordinary  pe- 
riod of  our  partaking  of  the  Eucharist 
be  near,  it  may  be  expedient  to  abstain 
for  that  season  from  the  Lord's  Supper; 
but  this  abstinence  must  be  with  the  ex- 
press intention  of  more  humbly  confess- 
ing our  sins  before  God,"  that  we  may 
with  sincere  penitence  and  faith  hereaf- 
ter receive. 

It  may  appear  wonderful,  even  allow- 
ing the  general  darkness  and  corruption 
of  the  human  heart,  that  there  should 
be  such  a  prevailing  tendency  in  profes- 
sing Christians  to  negligence,  in  a  case 
where  there  are  so  many  strong  and  ten- 
der motives  for  obedience.  Some  of  the 
fears,  possibly,  may  have  originated  from 
the  once  generally  diffused  papal  doctrine 
of  transubstantiation,  and  from  a  general 
misconception  of  the  Apostle's  reproof 
of  the  Corinthians,  for  their  irregularities. 
This  part  of  the  subject  will  be  consid- 
ered hereafter. 

Perhaps,  however,  at  the  root  of  all 
-these  excuses,  there  is  an  unsuspected, 
secret  unwillingness  of  heart.  Men  have 
often  a  feeling  of  this  kind.  It  would 
disturb  their  quiet,  make  them  uneasy  in 
their  mind,  and  hinder  them  from  en- 
joying the  pleasures  that  they  arc  wont 
to  take  in  their  sin.  Let  every  one  who 
neglects  the  Lord's  Supper,  examine  this 
point  well  ! 

From  the  whole,  we  may  conclude 
that  there  is  nothing  to  discourage  the 
penitent  believer,  from  a  constant  and 
invariable  attendance  at  this  table.  The 
duty  is  manifest,  and  the  advantage  great 
and  evident. 

And  on  the  other  hand,  those  living  in 


the  love  and  practice  of  sin,  may  here 
see  the  grievous  state  to  which  their 
conduct  reduces  them.  You  are  afraid 
of  going  to  the  Lord's  table,  lest  you 
should  eat  and  drink  damnation ;  but 
have  you  no  reason  to  be  afraid  of  the 
consequences  of  disobeying  a  plain  com- 
mand by  staying  away  ?  Your  sins  re- 
duce you  to  a  sad  dilemma  of  danger. 
Nothing  can  deliver  you  from  it  but 
speedy  repentance  towards  God,  and 
faith  in  the  Lord  Jesus  Christ.  There  is 
no  safety  to  any  living  soul,  but  in  fleeing 
to  him  "who  is  able  to  save."  Let  me 
then  earnestly  and  affectionately  entreat 
every  such  reader,  to  examine  their  own 
hearts,  to  ascertain  without  delay  their 
true  state  before  God,  heartily  to  repent 
of  their  sins,  and  seek  the  salvation  of 
the  Gospel.  Then,  when  you  have  ex- 
perienced a  real  change  of  heart,  when 
you  are  born  again  of  God's  Spirit,  and 
have  a  good  hope  through  grace,  you 
will  come  and  receive  the  Lord's  Supper, 
not  only  without  danger  and  reluctance, 
but  with  the  greatest  comfort  and  advan- 
tage. 

We  will  conclude  this  chapter  in  the 
animating  words  of  Bishop  Patriek. 

"Let  no  man  therefore  plead  this,  or 
that,  in  excuse  for  his  not  coming  to  the 
Lord's  Table  ;  but  resolve  hereafter  care- 
fully to  perform  so  necessary  a  duty. 
Let  the  sinner  quit  his  state  of  sin  and 
death,  and  so  come  and  eat  of  the  bread 
of  life.  Let  the  ignorant  come  into  the 
school  of  Christ,  and  proceed  till  they 
come  to  the  highest  form,  to  the  upper 
room,  where  this  feast  is  celebrated. 
Let  those  that  are  at  enmity  with  their 
neighbours  also  come ;  let  them  only 
first  go,  and  be  reconciled  to  the  ir  breth- 
ren, and  so  let  them  OfM  their  Rift. 
Let  those  that  have  a  multitude  of  world- 
ly employments  come  ;  only  let  them 
leave  them,  as  Abraham  did  his  asses  at 
the  bottom  of  the  mount,  and  so  let  limn 
ascend  to  heaven  in  their  thoughts  Mrf 
converse  with  God.  Let  the  weak  mine, 
that  they  may  grow  in  strength;  ami  let 
the  strong  come,  that  they  may  not  grow 
weak.  Let  them  who  have  fears  eome, 
that  their  hearts  may  be  settled  by  the 
acts  of  a  more  lively  faith  |  and  let  them 
come  who  have  hopes,  that  they  may 


ON  THE  LORD'S  SUPPER. 


470 

rise  to  greater  degrees  of  a  humble  con- 
fidence. Let  those  who  have  leisure  ac- 
cept of  this  invitation,  because  they  have 
no  excuse ;  and  let  those  who  have  but 
little  leisure  entertain  it  also,  that  they 
may  the  more  sanctify  their  business  and 
employments.  Let  the  sad  and  sorrow- 
ful approach,  that  their  hearts  may  be 
filled  with  the  joys  of  the  Lord  ;  and  let 
those  that  rejoice  in  the  Lord  always 
approach,  that  their  joy  may  be  full." 


CHAPTER  VIII. 

On  receiving  unworthily. 

This  part  of  our  subject,  from  its  im- 
portance, calls  for  distinct  consideration. 
The  timid  and  the  fearful  are  either  de- 
terred from  a  most  valuable  means  of 
grace,  by  needless  fears  and  scruples,  or 
come  with  suspicions,  anxiety,  and  dis- 
tress. The  careless  and  worldly  ap- 
proach without  hesitation  the  most  sol- 
emn rite  of  our  holy  religion,  and  make 
that  service  which  only  hardens  their 
hearts,  and  fills  them  with  pride  and 
self-righteousness,  a  sort  of  passport  to 
heaven  ;  while  a  large  body  of  professing 
Christians  think  the  danger  of  receiving 
unworthily  a  sufficient  reason  for  not 
coming  at  all. 

The  passage  of  Scripture  on  which 
the  fears  of  men  are  principally  founded, 
occurs  in  the  1st  of  Coiinthians  xi,  27 — 
29 :  "  Whosoever  shall  eat  this  bread, 
and  drink  this  cup  of  the  Lord  unwor- 
thily, shall  be  guilty  of  the  body  and 
blood  of  the  Lord. — He  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh 
damnation  to  himself,  not  discerning  the 
Lord's  body." 

The  sin  of  the  Corinthians  had  been 
before  particularly  specified.  "  In  eating, 
every  one  taketh  before  other  his  own 
supper:  and  one  is  hungry,  and  another 
is  drunken.  What !  have  ye  not  houses 
to  eat  and  to  drink  in  ?  or  despise  ye  the 
Church  of  God,  and  shame  them  that 
have  not  ?  What  shall  I  say  to  you  ? 
Shall  I  praise  you  in  this  ?  I  praise  you 
not." 

You  may  here  sec  what  grievous  and 


open  disorders  had  crept  into  the  Corin- 
thian Church,  and  need  not  wonder  at 
the  strong  expressions  of  the  Apostle, 
describing  the  danger  of  their  sin.  They 
slighted  the  sacred  rite  which  represented 
the  Saviour's  death  ;  made  no  difference 
between  it  and  a  common  meal ;  and 
were  guilty  of  excesses,  even  at  the  very 
time  of  its  celebration.  The  way  in 
which  the  Lord's  Supper  is  now  admin- 
istered among  us,  renders  such  a  glaring 
abuse  of  it  impracticable,  though  it  be 
still  possible,  in  our  temper  and  spirit,  to 
fall  into  a  measure  of  the  same  guilt. 

It  may  be  first  expedient  to  show, 
what  is  not  receiving  unworthily.  He 
does  not  necessarily  receive  unworthily, 
who  strongly  feels  his  unworthiness  ;  nor 
does  it  follow  that  he  must  have  received 
unworthily,  whose  faith  is  weak.  There 
may  be  many  doubts  and  fears,  much 
trepidation  and  anxiety,  and  yet  the 
heart  be  in  the  main  right  with  God,  and 
those  distressing  feelings  may  only  arise 
from  not  fully  understanding  the  riches 
of  Christ,  and  the  liberty  of  his  Gospel. 
Nor  yet  does  it  show  this,  if  we  feel  the 
power  of  indwelling  sin :  St.  Paul  could 
say,  "  in  me,  that  is,  in  my  flesh,  dwell- 
eth  no  good  thing."  This  feast  is  not 
for  angels,  but  for  men  encompassed  with 
infirmities.  A  coldness  and  dulness  in 
our  duties,  which  we  lament,  does  not  of 
itself  show  that  we  receive  unworthily. 
Some  are  naturally  dull  and  heavy  ;  but, 
"if  there  be  first  a  willing  mind,  it  is 
accepted  according  to  what  a  man  hath, 
and  not  according  to  what  he  hath  not." 
Some  think  a  mere  remembrance  of  an 
injury,  though  without  ill  will,  or  many 
worldly  troubles,  or  the  hatred  of  some 
one,  or  if  their  heart  have  been  little 
moved  or  affected  during  the  solemnity, 
or  they  have  been  then  much  harassed 
or  tempted,  that  they  have  therefore  re- 
ceived unworthily  ;  but  this  by  no  means 
follows,  as  this  chapter,  and  various  parts 
of  this  treatise  will  sufficiently  show. 
Nor  yet,  if  afterward  we  fall  into  sin  or 
difficulty,  does  it  necessarily  show  that 
unworthy  receiving  was  the  cause.  Anx- 
ious minds  often  distress  themselves  need- 
lessly on  these  points. 

The  word  unworthily  means,  as  the 
context  plainly  shows,  in  an  unbecoming 


ON  THE  LORD'S  SUPPER. 


471 


and  unsuitable  way ;  not  with  that  de- 
sign with  which  this  feast  was  instituted 
by  Christ  nor  in  a  manner  agreeable  to 
its  importance  and  dignity.* 

As  it  respects  indeed  the  persons  who 
receive,  those  who  are  living  in  wilful 
md  allowed  sin,  those  who  are  impeni- 
:ent,  and  have  not  sought  the  mercy  of 
God  as  poor  and  perishing  sinners,  by 
faith  in  Christ  Jesus,  have  no  suitable 
]ualifications,  and  no  scriptural  encour- 
agements, to  go  to  the  table  of  the  Lord. 
Our  Liturgy  justly  tells  them,  "Repent 
vou  of  your  sins,  or  else  come  not  to 
hat  holy  table." 

He  who  makes  no  difference  between 
he  sacrament  and  a  common  meal,  who 
ooks  not  through  the  outward  emblems, 
md  does  not  by  faith  regard  them  as  fig- 
jres  of  the  Saviour's  body  and  blood, 
kvho  trusts  not  in  Christ's  death,  and  has 
10  love  to  him,  and  whose  tempers  to- 
wards his  fellow  creatures  are  unforgiv- 
ng  and  malignant,  he  discerns  not  the 
Lord's  body,  and  receives  unworthily. 

Nor  is  this  a  slight  sin  with  trivial 
consequences — great  guilt  is  contracted, 
ind  severe  afflictions  follow. 

Great  guilt  is  contracted.  They  are 
:  guilty  of  the  body  and  blood  of  the 
Lord."  In  the  full  sense  of  the  terms, 
.his  was  the  guilt  of  the  Jews  who  cru 
:ified  the  Lord ;  in  a  secondary  sense,  of 
:hose  nominal  Christians  who  apostatize 
from  the  truth.  But  a  measure  even  of 
:his  awful  guilt,  may  be  contracted  by 
jnworthily  receiving  the  Lord's  Supper. 
A  person  may  thus  manifest  a  contempt 
)f  the  sacrifice  of  Christ,  and  be  charge- 
Ible  with  a  dreadful  profanation  of  that 
sacred  institution  which  brings  it  to  ottr 

If,  Christian  reader,  you  would  sliud- 
[ier  at  the  idea  of  imbruing  your  hands 
10  the  Saviour's  blood,  guard  against  any 
approach  to  so  foul  an  iniquity.  True  it 
is,  that  even  this  is  not  unpardonable; 
[for  many  even  of  the  murderers  of  our 
|  Lord  repented,  and  were  saved.  But 
I  surely  no  Christian  can  voluntarily  slight 
! the  Saviour  in  the  greatest  instance  of 


*  A\uz.ua<;  non  co  COnsilio,  quo  h<>«-  rpulmn  a 
CJhristn  est  institution,  modo  nun  convenicntc 
lig-nitati  ct  gravitati  rci.— Schlcwsner. 


his  love,  with  the  notion  that  his  amazing 
goodness  may  yet  pardon  this  sin.  When 
the  question  is  asked,  "  Shall  we  continue 
in  sin  that  grace  may  abound  ?"  he  will 
ever  reply  with  the  holy  Apostle,  "  God 
forbid  !" 

Severe  afflictions  have  sometimes  fol- 
lowed this  guilt.     The  unworthy  re- 
ceiver "eatethand  drinketh  damnation 
to  himself."    The  term  indeed  means  not, 
as  some  have  needlessly  distressed  them- 
selves, by  supposing  it  does,  eternal  ruin  j 
but  it  does  imply  the  condemnation  of 
their  heavenly  Father,  the  Divine  dis- 
pleasure and  anger.    That  the  Apostle 
means  thus  much  with  temporal  chas- 
tisements for  their  sin,  is  evident  from 
what  he  afterwards  says — *  For  this  cause 
many  are  weakly  and  sick  among  you, 
and  many  sleep.    For  if  we  would  judge 
ourselves,  we  should  not  be  judged  ;  but 
when  we  are  judged,  we  are  chastened  of 
the  Lord,  that  we  should  not  be  condemn- 
ed with  the  world.     The  Corinthians, 
perhaps,  might  attribute  their  sickness, 
and  the  deaths  happening  among  them, 
to  various  natural  causes;  but  an  inspired 
Apostle  tells  them  that  these  were  sent 
upon  them  for  their  profanation  of  the 
Lord's  Supper.    Nay,  we  must  go  farth- 
ei,  and  say,  that  supposing  a  person  to 
continue  to  receive  unworthily,  instead 
of  gaining  any  benefit,  his  heart  will  only 
become  more  hardened,  and  his  soul  in 
danger  of  eternal  ruin.    Indeed,  howev- 
er justly  we  may  soften  the  WW  la  "  I  tf- 
eth  and  drinketh  damnation"  into  ju< la- 
ment or  condemnation  tuere  i<  still  quite 
enough  in  them  to  deter  the  careless  and 
presumptuous  from  heedlessly  coining  to 
Ibis  table. 

But  some  mav  ask.  How  shall  I  avoid 
this  danger  ?  We  add  the  following  di- 
rections : — 

Receive  not  ignornnthj.  The  Conn 
thians  partook  of  the  elements  without 
discerning  the  Lord's  body.  Those  err 
in  a  similar  way.  w  ho  do  not  consider  the 
great  end  designed  in  the  Lord's  Supper, 
and  do  not  look  through  the  sign  to  the 
thing  signified  ;  as  do  those  also  w  ho  do 
not  regard  the  sacrifice  of  the  de.ith  of 
Christ,  but  go  on  in  a  self-righteous  spir- 
it, as  if  they  were  performing  :»  merito 
nous  duty.    Do  you  then  seek  to  under- 


ON  THE  LORD'S  SUPPER. 


stand  the  design  of  this  ordinance,  and 
to  have  right  views  of  the  atonement  of 
Christ. 

Receive  not  irreverently.  We  are  not 
indeed  in  danger  now,  of  those  tumultu- 
ous and  irregular  practices  which  prevail- 
ed at  Corinth ;  but  is  there  not,  in  the 
minds  of  some,  a  want  of  reverence  and 
holy  awe  ?  Do  we  not  sometimes  come 
in  a  light  and  careless  frame  of  mind,  if 
not  with  an  impenitent  heart  ?  As  there 
is  danger  on  one  side  of  an  excess  of 
fear  destroying  the  love  and  freedom  of 
the  child,  so  there  is  on  the  other  of  fail- 
ing in  that  due  reverence,  which  is  so 
suited  to  the  state  of  sinful  and  depend- 
ent creatures,  in  all  their  dealings  with 
their  great  Creator. 

Receive  not  uncharitably.  The  rich 
Corinthians  did  not  impart  of  their  pro- 
visions to  their  poorer  brethren,  and  thus 
were  evidently  deficient  in  Christian  love 
If  we  also  entertain  a  haughty,  injurious, 
and  unforgiving  spirit  towards  any  hu- 
man being,  and  especially  towards  any 
of  our  Christian  brethren,  we  have  a  tem- 
per directly  contrary  to  the  spirit  of  this 
ordinance,  we  shall  receive  in  an  unsuit- 
able way.  "  See  that  ye  love  one  anoth- 
er with  a  pure  heart  fervently." 

Receive  not  with  a  carnal  mind.  The 
Corinthians  made  their  meeting  together 
an  occasion  for  excess  and  intemperance. 
Modern  habits  preclude  this.  Yet  we 
may  also  receive  with  a  carnal  mind: 
many  worldly  passions  may  be  at  work ; 
such  as  looking  to  see  who  is  there ; 
observing  their  dress  and  appearance,  and 
forming  worldly  designs,  when  we  ought 
to  be  engaged  in  the  solemnity.  The 
same  carnal  mind  leads  us  to  look  only 
at  the  outward  service,  receiving  without 
spirituality  of  mind,  and  without  looking 
to,  or  confiding  in  Christ  the  Lord. 

By  giving  these  directions,  it  is  not 
implied  that  any  unallowed  or  lamented 
ignorance,  irreverence,  want  of  charity, 
or  of  spirituality,  constitute  the  sin  of 
unworthy  receiving,  but  if  these  things 
are  habitual  and  allowed,  undoubtedly 
we  have  reason  to  fear  that  we  have,  in 
some  measure,  imbibed  the  spirit  of  that 
sin  for  which  the  Apostle  reproved  the 
Corinthians,  and  should,  without  delay, 
seek  for  pardoning  mercy,  and  come 


afresh,  and  in  abetter  spirit,  to  the  Lord's 
Table.  Even  these  Corinthians,  though 
so  justly  and  severely  reproved  by  the 
Apostle  for  their  former  profane  manner 
of  communicating,  yet  so  far  from  being 
dissuaded  from  coming  again,  must  be 
supposed  to  be  individually  addressed  in 
these  words, — "  Let  a  man  examine  him- 
self, and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup."  For,  though  there 
be  danger  of  unworthy  receiving,  there 
is  a  yet  greater  danger  in  wilfully  neg- 
lecting this  ordinance.  It  is  always  bet- 
ter to  discharge  a  duty,  even  though  it 
be  done  defectively,  than  to  neglect  it  al- 
together. We  find  Hezekiah,  when  there 
were  many  of  the  people  of  Israel  who 
eat  the  passover  otherwise  than  it  was  writ- 
ten, not  being  able,  from  the  pressure  of 
the  time,  to  cleanse  themselves,  (2  Chron. 
xxx.  18,)  confidently  pleading  in  their 
behalf.  It  was  the  saying  of  a  truly 
pious  woman,  "  She  had  rather  spoil  ten 
duties,  than  omit  one."  Let  no  threat- 
enings,  against  the  mingling  of  sin  with 
the  discharge  of  your  duty,  lead  you  to 
neglect  that  duty,  but  rather  lead  you  to 
a  more  conscientious  and  faithful  dis- 
charge of  the  will  of  God. 


CHAPTER  IX. 

On  Preparation  for  the  Lord's  Supper. 

It  is  very  desirable  not  to  enter  on 
any  spiritual  service,  with  a  careless  and 
heedless  mind  ;  and  the  more  solemn  the 
duty  is,  the  more  needful  and  desirable 
is  a  due  preparation  for  it.  The  com- 
mon decencies  of  life,  teach  men  that, 
when  invited  to  the  table  of  a  monarch, 
or  to  associate  with  princes  and  earthly 
superiors,  they  should  appear  with  suita- 
ble marks  of  respect,  and  so  behave  as 
may  best  please  and  honour  those  who 
have  invited  them.  Much  more  when 
invited  to  the  nearest  communion  with 
the  King  of  kings,  should  Christians  sett 
so  to  act  as  may  please  him.  If  David 
under  the  Legal  Dispensation,  attending 
the  sacrifice  of  a  slain  beast  only,  felt  it 
right  to  say,  "  I  will  wash  my  hands  in 
innocency,  and  so  will  I  compass  thine 


ON  THE  LORD'S  SUPPER. 


473 


altar,  0  Lord  f*  surely  we,  in  commem- 
orating the  actual  sacrifice  of  the  Son  of 
God,  should  make  similar  preparation. 
These  general  considerations  are  much 
strengthened,  when  we  remember  the 
dangei  of  unworthy  receiving,  and  the 
benefits  of  a  due  reception.  We  need 
not,  however,  merely  infer  the  duty  on 
these  general  grounds.  There  is  an  ex- 
press direction  of  the  Apostle — "  Let  a 
man  examine  himself,  and  so  let  him  eat 
!of  that  bread  and  drink  of  that  cup." 

Preparation  may  be  considered  in  two 
•respects;  that  which  is  requisite  before 
bur  first  reception  of  the  Lord's  Supper, 
and  that  which  it  is  desirable  to  make 
•whenever  we  afterwards  receive.  We 
[will  consider  the  first  in  this  chapter,  and 
(the  other  in  the  second  part  of  this  trea- 
itise. 

The  time  of  first  communicating  is  a 
•critical  period  in  a  man's  life,  that  may 
much  affect  his  future  communions,  as 
well  as  his  whole  future  life.  If  we  then 
duly  receive,  it  may  be  a  blessing  to  us 
:ever  after. 

i  With  respect  to  the  persons  who  ought 
to  communicate,  we  may  notice,  that  to 
be  a  right  partaker  of  the  Lord's  Supper, 
a  man  must  be  a  sincere  Christian  ;  one 
who  is  sensible  that  he  is  a  fallen  crea- 
ture ;  feels  the  guilt  and  corruption  of 
•his  own  heart;  has  repented  of  his  sins  ; 
knows  that  there  is  only  one  way  of  sal- 
vation, by  faith  in  Christ;  is  looking  to 
him  for  that  salvation,  and  desires  above 
i all  things  to  win  Christ,  and  be  found  in 
•  him. 

Bishop  Taylor  justly  remarks,  "  He 
that  is  not  freed  from  the  dominion  of  sin, 
!he  that  is  not  really  a  subject  of  the 
I kingdom  of  grace,  he  in  whose  mortal 
body  sin  does  reign,  and  the  Spirit  of 
Gpd  does  not  reign,  must  :it  no  band  pre- 
sent himself  before  the  holy  table  of  the 
i  Lord — he  is  God's  enemy,  and  therefore 
i  cannot  receive  his  holy  Son."  The  Lord's 
Supper  is  designed  "  for  the  strengthen- 
ing and  refreshing  of  the  soul,"  and  not 
for  the  first  communication  of  spiritual 
life. 

But  as  this  is  a  point  of  some  difficul- 
ty, and  one  which  is  generally  1<H  t<> 
each  individual  to  decide  for  himself,  it 

60 


may  be  well  to  enter  more  into  particu- 
lars. 

As  to  open  sinne?*s,  the  case  is  perfect- 
ly clear  ;  every  Christian  concurs  with 
the  exhortation  of  our  Church.  "  There- 
fore if  any  of  you  be  a  blasphemer  of 
God,  an  hinderer  or  slanderer  of  his 
word,  an  adulterer,  or  be  in  malice,  or 
envy,  or  in  any  other  grievous  crimes, 
repent  you  of  your  sins,  or  else  come 
not  to  that  holy  table." 

The  primitive  churches  were  very  par- 
ticular on  this  point.  "Let  no  Judas," 
says  Chrysostum,  "  no  lover  of  money 
be  present  at  this  table ;  lie  that  is  not 
Christ's  disciple,  let  him  depart  from  it. 
Let  no  inhuman,  no  cruel  person,  no  un- 
compassionate  man,  or  unchaste  come 
hither.  I  speak  this  to  you  that  admin- 
ister, as  well  as  to  those  that  partake." 

Indeed  it  is  both  prejudicial  and  un- 
profitable to  the  wicked.  Just  as  the 
rain  which  falls  upon  the  rock,  does  not 
penetrate  and  soften,  and  fertilize  it,  but 
ever  runs  off  from  it  ;  so  the  wicked,  by 
their  sinful  and  hard  hearts,  repel  that 
gracious  influence  which  would  other- 
wise enter  and  bless  their  souls. 

But  while  the  case  is  clear  as  to  open 
sinners,  there  is  a  large  class  of  persons, 
in  the  main,  of  a  moral  character,  but 
who  manifestly  have  not  that  "spiritual 
mind  which  is  life  and  peace,"  who  are 
"  walking  not  after  the  spirit  but  after 
the  flesh,"  and  we  cannot  recommend 
such  persons,  while  in  this  state  of  mind, 
to  go  to  this  table.  Let  them  M  repent 
and  believe  the  Gospel,"  and  then  come. 
The  graces  of  repentance,  faith,  humili- 
ty, charity,  and  the  like,  are  needful  to  a 
due  reception  of  the  Lord's  Supper. 
Men  are  destitute  of  these  by  nature  ; 
and  till  the  Holy  Ghost  be  received, 
there  are  none  of  these  evidences  of 
spiritual  life.  Now  if  we  give  ever  so 
much  meat  and  drink  to  a  dead  man,  it 
.can  neither  brin^  him  to  life,  nor  nour- 
|ish  him  ;  and  so  tins  holy  ordinance  can- 
not profit  a  man  dead  in  sins,  and  with- 
out a  spiritual  appetite  and  spiritual  din 
positions. 

Yet,  on  the  other  hand,  it  mav  bfl  ob- 
served, for  the  comfort  of  humble  Chris- 
tians, who  are  sometimes  in  a  ureal  strait 


471  ON  THE  LORD'S  SUPPER. 


between  a  sense  of  their  unfitness,  andl 
the  obligation  of  a  plain  command,  that! 
this  ordinance  requires  not  perfection  in 
any  grace  in  those  who  come.  If  a  man 
have  but  the  very  beginnings  of  holy 
dispositions,  let  him  come  to  have  them 
strengthened.  The  remarks  of  one  of 
the  Reformers  on  this  point,  may  help 
the  reader  to  come  to  a  right  decision. 
Speaking  of  those  for  whom  this  ordin- 
ance is  intended,  he  says,  "  Let  us  re- 
member, that  this  sacred  banquet  is  med- 
icine to  the  sick,  comfort  to  the  sinner, 
alms  to  the  poor  ;  but  that  it  would  con- 
fer no  advantage  on  the  healthy,  the 
righteous,  and  the  rich,  if  any  such 
could  be  found. — The  best  and  only  wor- 
thiness that  we  can  present  to  God,  is  to 
offer  him  our  vileness  and  unworthiness, 
that  he  may  make  us  worthy  of  his  mer- 
cy ;  to  despair  in  ourselves,  that  we  may 
find  consolation  in  him ;  to  humble  our- 
selves, that  we  may  be  exalted  by  him  ; 
to  accuse  ourselves,  that  we  may  be  jus- 
tified by  him."  Speaking  afterwards  of 
the  necessity  of  faith  and  charity,  he 
says,  "  There  are  those  who  have  fallen 
into  a  considerable  error  respecting  the 
degree  of  these  graces,  requiring  a  per- 
fection of  faith  to  which  nothing  can 
approach,  and  a  charity  equal  to  that 
wmich  Christ  has  manifested  towards  us. 
But  by  this  requisition  they  exclude  all 
men  from  access  to  this  sacred  supper. 
For  if  their  opinion  were  admitted,  no 
person  could  receive  it  but  unworthily  • 
since  all,  without  a  single  exception, 
would  be  convinced  of  their  imperfec- 
tions. And  surely  it  must  betray  ex- 
treme ignorance  to  require  that  in  the 
reception  of  the  Sacrament,  which  would 
render  the  Sacrament  unnecessary  and 
useless ;  for  it  was  not  instituted  for  the 
perfect,  but  for  the  imperfect  and  feeble  ; 
to  awaken,  excite,  stimulate,  and  exercise 
their  graces  of  faith  and  charity,  and  to 
correct  the  defects  of  both." 

Let  us  now  proceed  to  consider  more 
particularly  how  we  may  prepare  for 
that  ordinance  which  the  Lord  has  in- 
stituted. 

A  knowledge  of  its  nature  is  in  the 
first  place  requisite,  that  when  we  come 
to  this  table,  we  may  "  discern  the  Lord's 
body."    The  previous  chapter  will  have, 


we  trust,  given  you  sufficient  informa- 
tion on  this  point.    Read  over  yourselves 
those  parts  of  Scripture  which  dwell  on 
Christ's  atonement,  (as  Isa  liii,)  and  his 
death,  (as  John  xix,)  the  nature  of  the 
New  Covenant,  (as  Heb.  viii,)  the  ac- 
counts of  this  institution  given  in  the 
Holy  Scriptures,  (Matt,  xxvi,  26 — 30; 
Mark  xiv,  22—26  ;  Luke  xxii,  15—20 ; 
1  Cor.  x,  16—18;  xi,  17—34.)  and  our* 
Lord's  statements  respecting  the  nature, 
necessity,  and  advantages  of  faith  mi 
him,  John  vi,  28 — 71.    Remember,  it  is 
intended  to  bring  to  your  remembrance  " 
Christ's  death  as  a  sacrifice,  taking  away; 
your  sins  ;  it  represents  that  death  to' 
you ;  it  instructs  you  in  the  nature  and/ 
need  of  faith  in  him  ;  it  offers  afresh  his' 
benefits  to  you;  and,  rightly  received, 
assures  you  of  your  interest  in  them. 

Self-examination  as  to  the  state  of 
your  oxen  mind  and  heart,  is  another' 
material  point.  By  self-examination  we; 
mean  a  diligent  search  into  the  true  state! 
of  our  character,  as  it  is  in  the  sight  of 
God,  by  comparing  it  with  his  holy  word. 

There  are  holy  dispositions  and  tem-; 
pers,  there  is  a  peculiar  conduct  and] 
conversation,  stated  in  the  Holy  Scrip-, 
tines,  as  marking  the  character  of  all  the 
children  of  God.  And  then,  with  more 
especial  reference  to  our  receiving  the 
Lord's  Supper,  the  intention  of  mind  in. 
going  to  this  table  should  be  examined. 
There  may  be  wrong  motives  for  going ; 
as  to  obtain  a  religious  character ;  from 
an  idea  of  thereby  meriting  divine  bles- 
sings ;  because  others  go  ;  or,  merely  to 
gratify  our  friends.  These  are  improper 
motives,  and  should  be  guarded  against 
We  should  be  influenced  to  approach  his 
holy  table  simply  by  a  regard  to  the  au- 
thority of  Jesus  Christ,  and  a  desire  to 
obtain,  in  the  appointed  means,  his  grace 
and  blessing.  There  are,  besides,  quali- 
fications and  graces  of  the  Holy  Spirit, 
suitable  for  the  due  reception  of  the 
Lord's  Supper.  We  should  ascertain 
whether  we  possess  these. 

Our  Church  has,  in  its  Catechism, 
given  very  plain  and  valuable  instruction 
on  the  nature  of  the  duty  of  self-exam- 
ination ;  nor  do  I  think  that  I  can  put 
the  subject  in  a  more  instructive  form, 
than  by  bringing  that  before  you.  In 


ON  THE  LORD'S  SUPPER. 


473 


I  answer  to  the  question,  "  What  is  requir- 
ed of  them  who  come  to  the  Lord's 
I  Supper  ?"   we  are  told,  M  To  examine 
[  themselves  whether  they  repent  them 
I  truly  of  their  former  sins,  steadfastly 
I  purposing  to  lead  a  new  life,  have  a  live- 
[  ly  faith  in  God's  mercy  through  Christ, 
I  with  a  thankful   remembrance  of  his 
death,  and  be  in  charity  with  all  men." 
This  answer  shows  us  that  we  should 
examine  whether  we  do  in  reality  pos- 
sess that  repentance,  faith,  gratitude,  and 
charity,  which  are  necessary  to  our  re- 
ceiving the  Lord's  Supper  with  spiritual 
benefit.    A  few  observations  will  now 
f  be  made  on  those  points,  for  the  purpose 
:  of  assisting  you  in  your  examination. 

Inquire,  then,  as  to  your  repentance. 
I  Do  you  know  your  exceeding  sinfulness 
;  before  God  ?  You  cannot  repent  of 
your  sins  without  knowing  them  ;  nor 
|  can  you  know  them,  but  as  you  are  ac- 
;  quainted  with  the  word  of  God.  "  By 
j  the  law  is  the  knowledge  of  sin."  It  is 
from  ignorance  of  the  holy  law  of  God, 
that  we  hear  so  many  say — they  are  not 
great  sinners — they  are  not  worse  than 
others — and  that  they  have  never  done 
any  thing  particularly  wrong.  Even 
when  they  admit  they  are  sinners  in  gen- 
eral, they  will  not  confess  that  they  are 
guilty  of  any  one  particular  transgres- 
sion, nor  do  they  feel  that  they  daily 
come  short  of  the  glory  of  God.  Alas ! 
such  know  not  God's  perfect  law,  and 
are  wholly  ignorant  of  themselves.  They 
may  know  the  character  of  thousands 
around  them ;  they  may  know  the  histo- 
ries of  thousands  of  years  of  every  coun- 
•  try  ;  but  they  know  not  what  ifl  to  them 
the  most  important  of  all,  the  history  of 
their  own  hearts,  and  their  own  live;. 
We  arc  not  only  sinners  in  gem  nil.  but 
wo  never  did  one  thing  wholly  free  from 
sin.  We  are  born  in  a  sinful  world, 
prone  to  iniquity  from  our  earliest  years, 
and  through  the  whole  course  of  oui 
lives  we  have  been  offending  G od.  Eve- 
ry day.  from  our  rising  up  to  our  lying 
down,  in  many  things  we  offend,  lor 
what  is  sin  ?  not  merely  what  man  will 
acknowledge  to  be  wrong,  nor  what  hu- 
man laws  punish;  but  sin  is  what  God 
3ays  is  wrong.  "Sin  is  the  traoigW 
sion  of  the  law  of  God."     What  sayp 


that  law  ?  It  requires  us  to  love  God 
with  all  our  heart,  and  our  neighbour  as 
ourselves.  It  calls  us  "  to  be  spiritually 
minded."  It  tells  us,  "whatsoever  ye 
do,  do  all  to  the  glory  of  God."  The 
bare  recital  ef  these  things  will  show 
us,  if  we  are  duly  conscious  of  our  stale, 
that  there  is  not  a  day,  nor  an  hour,  in 
which  we  do  not  fall  short  of  God's  re- 
quirements, and  sin  in  his  sight.  The 
reasonableness  of  God's  law,  his  tender 
grace  and  mercy,  redemption  by  Jesus 
Christ,  the  proffered  aid  of  the  Holy 
Spirit,  and  the  long-suffering  and  forbear- 
ance of  God,  are  all  powerful  and  plain 
arguments  why  we  should  keep  his  com- 
mandments, and  they  therefore  aggra- 
vate our  disobedience.  In  inquiring,  then, 
as  to  the  reality  of  our  repentance,  each 
of  us  should  ask  himself — What  are  my 
thoughts  of  my  sin  ?  Do  they  grieve 
me  as  being  committed  against  God  ? 
Have  I  another  thought  of  sin  to  what  I 
once  had  ?  Do  I  loathe  and  hate  sin  as 
the  worst  of  all  evils  ?  Have  I  thus  an 
habitual  mourning  for  sin  ?  a  broken  and 
contrite  heart  ?  It  is  the  first  work  of 
the  Holy  Spirit  to  convince  of  sin,  have 
I  sought  the  gift  of  that  Spirit  ? 

Our  repentance,  if  sincere,  will  be 
proved  by  "  steadfast  purposes  to  lead  a 
new  life."  Has  the  conviction,  then,  of 
your  sinfulness,  led  you  to  see  your 
need  of  a  new  heart  and  a  new  spirit,  u  i i li- 
on t  which  you  can  never  lead  a  new  life  ? 
Under  a  deep  conviction  of  the  Infinite 
importance1  of  lleeing  front  the  wiaih  to 
come,  have  you  determined  to  do  so  ? 
Have  you,  in  retirement,  seriously  re- 
flected on  these  things  ?  Have  you,  in 
short,  come  to  a  deliberate  and  solemn 
resolution  to  ^  i  \  -  •  your-clf  up  to  God? 

Your  examination  aa  to  thifl  point  should 
include  not  only  an  inquiry  as  to  godly 
sorrow  for  sin.  but  ;is  to  the  determina- 
tion to  walk  In  new  m  ■  of  life." 

Another  material  subject  of  inquiry  If, 
as  to  your  faith.  Have  you  a  lively 
faith  in  God's  mercy  through  Christ 
Has  the  eoiiMetiou  of  your  sinfulness 
led  you  to  seek,  as  a  poor  and  lo>t  .sin- 
ner, those  mercies  winch  are  treasured 
up  in  Christ  l«  sus  .'  It  is  mil)  those  who 
know  and  trust  in  Christ  the  Saviour, 
that  are  in  a  state  of  mcctness  for  the 


476 


ON  THE  LORD'S  SUPPER 


Lord's  Supper.  And  here  you  have  need 
to  watch  against  self-deception.  Many 
think  that  they  have  faith  in  Christ  when 
they  have  it  not.  If  we  were  to  ask 
them,  Do  you  believe  in  Christ  ?  they 
would  be  ready  to  take  offence  at  the 
question,  and  to  reply,  "  Do  you  take  me 
for  an  infidel !  I  am  a  Christian,  and  of 
course  believe  in  him."  But,  alas  !  this 
is  not  of  course.  Would  to  God  that  all 
that  are  called  Christians  were  trusting 
in  Christ  Jesus !  Real  faith  is  not,  as 
you  will  have  seen  in  a  former  chapter, 
a  mere  uninfluential  assent  of  the  under- 
standing to  the  truths  of  Christianity ; 
but  such  a  belief  of  the  Gospel  as  leads 
us  to  a  daily  and  hourly  trusting  in 
Christ  for  a  supply  of  all  our  necessi- 
ties.* It  does  not  only  produce  a  mere 
outward  profession  of  Christianity,  but  a 
reliance  on  Christ  as  our  Saviour,  a  per- 
sonal reliance  on  him  for  ourselves,  a 
coming  to  him  individually  in  our  own 
case,  as  our  Teacher,  and  an  obedience 
to  him  as  our  Governor.  There  is  an- 
other very  common  error,  that  of  trust- 
ing in  a  vague  notion  that  God  is  merci- 
ful and  all  will  be  well.  Is  this  a  lively 
faith  in  God's  mercy  through  Christ  ? 
far  from  it.  Let  not  a  mere  idle  fancy, 
or  uncertain  notion  like  this,  built  on  no 
solid  foundation,  satisfy  you. — You  want 


*  The  nature  of  faith  may  be  illustrated  by 
the  following-  circumstance.  In  the  late  win- 
ters in  London,  when  distress  has  been  general, 
a  place  was  fitted  up  for  the  reception  of  the 
houseless  poor.  Bills  were  pasted  up  in  differ- 
ent part3  of  the  town,  direction:  persons  where 
to  find  this  refuge.  Many  read  them  out  of 
mere  curiosity,  and  fully  assented  to  the  trnth 
of  the  fact,  and  thought  nothing  more  about  it; 
but  the  poor  and  destitute  read  them  as  having 
a  deep  interest  in  them,  as  a  guide  to  direct 
them  where  to  go  for  food,  and  lodging,  and  all 
they  needed.  Is  our  faith  in  God's  word  such 
aa  this  ?  Does  it  lead  us  to  Christ  1  The  same 
image  will  farther  illustrate  this  subject.  If 
any  who  were  poor  and  destitute  read  the 
bills  to  which  we  have  alluded,  but  did  not  be- 
lieve them,  or  thought  that  if  they  applied  they 
would  not  be  accepted  ;  or  if  they  did  not  come, 
because  they  loved  better  to  prowl  about  in  the 
streets,  practice  violence,  and  commit  licen- 
tiousness ;  such  persons  act  the  very  same  part 
with  unbelievers  in  Christ,  who  may  acknowl- 
edge the  truth  of  what  the  Gospel  declares,  but 
still  do  not  individually  come  to  Christ  for  the 
blessings  which  he  haa  promised  to  those  who 
apply  to  him. 


a  lively  faith,  a  faith  that  leads  you  to 
rely  on  the  Saviour,  that  influences  the 
heart,  moves  the  affections,  and  excites 
us  to  work  for  God  ;  and  yet  renounces 
all  hope  but  in  Christ  Jesus,  as  the  chan- 
nel through  which  every  blessing  flows, 
the  treasury  of  spiritual  riches,  and  the 
fountain  of  every  good.  Inquire,  then, 
Where  am  I  fixing  my  hopes  ?  On  whom 
do  I  depend  for  salvation  ?  Is  it  not  in 
part  on  my  own  goodness,  my  own 
prayers  and  endeavours  ?  You  must  in- 
deed strive,  and  labour,  and  pray,  or  you 
will  never  be  saved  ;  but  even  if  you  did 
all  required,  you  are  an  unprofitable  ser- 
vant ;  and  with  our  manifold  transgres- 
sions, we  are  also  but  as  condemned 
criminals.  God's  mercies  in  Christ  are 
our  only  refuge.  "  So  far  as  you  think 
of  doing  any  thing,  call  it  what  you  may, 
with  a  hope  of  being  pardoned  and  justi- 
fied for  its  sake,  so  far  you  reject  the  on- 
ly way  of  salvation,  (Rom.  iii,  4,  5,)  and 
have  reason  to  expect  your  portion  with 
unbelievers."  We  must  fix  every  hope 
in  the  atonement  of  Christ ;  then  we 
shall  discern  the  Lord's  body,  we  shall 
eat  his  flesh,  and  drink  his  blood,  and  be 
in  a  prepared  state  of  mind  duly  to  im- 
prove this  ordinance. 

Wre  should  farther  inquire  as  to  our 
trratitude.  Have  we  a  thankful  remem- 
brance  of  the  death  of  our  gracious  Re- 
deemer ?  If  your  mind  is  awakened  to  a 
due  sense  of  your  sinfulness  and  ruin, 
and  enlightened  with  a  knowledge  of  the 
way  of  salvation  by  Christ  Jesus,  then 
the  next  point  of  inquiry  should  be — M  Is 
the  love  of  God  shed  abroad  in  my  heart 
by  the  Holy  Ghost  ?"  "  Am  I  ever  ready 
to  say,  Thanks  be  unto  God  for  his  un- 
speakable gift  ?"  Contemplate  for  a  mo- 
ment that  wonderful  love  of  God,  which, 
before  time  began,  planned  the  way  of 
salvation.  Contemplate  the  way  in  which 
this  love  was  manifested.  The  eternal 
Word,  the  Lord  of  Glory,  "  was  made 
flesh  and  dwelt  among  us."  Consider 
how  much  it  cost.  God  iC  spared  not  his 
own  Son,  but  delivered  him  up  for  us 
all." — Contemplate  the  amazing  benefits, 
pardon,  peace,  salvation,  and  eternal  life, 
which  thereby  come  to  us  ;  and  then  you 
may  better  judge  what  a  thankful  re- 
membrance we  ought  to   have.  Ask 


ON  THE  LORD'S  SUPPER. 


177 


.out selves,  then,  Have  these  things 
leeply  affected  ray  heart  1  Have  they 
;indled  within  me  any  warm  emotions 
>f  gratitude,  and  called  forth  my  devout 
hanksgivings  ?  If  we  love  Christ,  we 
hall  think  much  of  Christ.  Those 
hings  concerning  which  our  thoughts! 
nost  abound,  mark  the  state  of  the  soul. 
Jr.  Owen  remarks,  "  Let  a  man  profess 
vhat  he  will,  if  his  thoughts  are  gener- 
.lly  conversant  about  worldly  and  sen- 1 
ual  things,  he  has  an  earthly  mind  ;  asj 
ie  thinks,  so  he  is  ;  there  is  the  image j 
ind  likeness  of  the  soul.  If  then  wc 
re  affected  with  the  love  of  Christ,  it| 
rill  beget  in  our  souls  many  thoughts  of 
Jurist,  in  our  lying  down,  and  in  our 
ising  up,  in  our  beds,  in  our  ways,  on 
ur  occasions,  as  well  as  in  ordinances, 
f  indeed  our  hearts  are  affected  with  the 
3ve  of  Christ,  our  thoughts  of  Christ 
vill  abound,  and  those  thoughts  will  work 
gain  on  our  affections,  and  conform  us 
nore  and  more  to  the  image  of  Christ." 
nquire  thus,  if  gratitude  for  the  gift  and 
ove  of  a  dying  Saviour  be  a  permanent 
nd  prevailing  feeling  in  your  mind,  in- 
ucing  you  to  forsake  those  things  which 
vould  displease  God,  and  zealously  to 
eek  his  glory.  It  is  in  tins  view  you  go 
o  his  table,  saying  with  David,  "  I  will 
ome  into  thy  house  in  the  multitude  of 
hy  mercy  !" 

There  is  yet  another  very  important 
subject  of  inquiry — What  is  your  love  to 
man  ?  Are  you  in  charity  with  all  men. 
rhe  greatest  knowledge,  a  faith  that 
?ould  work  miracles,  and  the  most  ex- 
cellent gifts,  are  all  vain  without  charity, 
rh's  love  to  man  is  of  such  importance, 
that  our  Lord  gives  an  express  rule, 
■(jually  applicable  here  as  to  the  Jewish 
sacrifices,  and  doubtless  principally  de- 
signed for  the  use  of  the  Christian 
Church — "If  thou  bring  thy  gift  to  the 
iltar,  and  there  rememberest  that  thy 
irother  hath  ought  against  thee,*  leave 
heie  thy  gift  before  the  altar,  and  go  thy 


•/Iu<ru*line  h-itkns  a  point  here,  whirh,  a- 
it  may  relieve  the  anxiety  of  a  timid  mind,  I 
rladly  irintrt  :  he  Bay*,  "the  preerpt  i-.  il 
ire  call  to  mind  that  our  brother  has  ou^ht 
tfainst  ua  :  that  is,  if  we  have  anyway  injured 

nim,  for  then  it  is  that  he  has  something  againri 
ua.    For  if  he  have  injured  lid,  then  wc  have- 


way,  first  be  reconciled  to  thy  brother, 
and  then  come  and  offer  thy  gift/'  Matt, 
v,  23.  An  unforgiving  temper,  and  a 
prevailing  spiiit  of  selfishness,  a  spirit  of 
enmity  and  ill  will  even  towards  our 
worst  enemies,  are  utterly  unsuitable  to 
this  solemn  occasion.  Inquire  then, 
whether  you  really  love  your  fellow  men, 
and  what  proofs  you  have  of  this  love. 
Do  you  make  sacrifices  of  your  own 
ease,  and  will,  and  comforts,  for  them  .' 
Are  you  kind  and  tender  hearted,  ready 
to  forgive,  and  abounding  in  works  of 
mercy  ?  Are  you  liberal  towards  the 
destitute,  gentle  towards  the  froward, 
forbearing  towards  the  impatient  and  ir- 
ritating, and  kind  and  loving  to  your 
enemies  ?  Are  you  pitying  and  praying 
for  the  ungodly  ?  Are  you  delighting  in 
and  doing  good  to  the  pious  ?  In  short, 
you  should  inquire,  Have  I  that  charity 
"  which  suffereth  long  and  is  kind,  bear- 
eth  all  things,  believeth  all  things,  hopeth 
all  things,  endureth  all  things  V 

A  close  examination  on  these  subjects 
is  calculated  to  produce  that  humble  mind 
and  contrite  spirit,  and  that  sense  of  sin- 
fulness and  weakness  which  are  most 
especially  adapted  to  the  advantageous 
reception  of  the  Lord's  Supper.  Who 
can  question  himself  on  all  these  points, 
without  seeing  his  own  sinfulnt  -> Hut 
be  not  too  much  discouraged  by  such  a 
review  ;  remember,  the  real  desire  after 
the  grace  of  God  is  a  sign  that  you  have 
a  measure  of  that  grace  already. 

Med Hation  is  both  an  important  and  a 
profitable  part  of  preparation.  \\  r 
should  think  much,  and  deeply,  if  we 
would  del ive  much  benefit.  Our  chief 
attention  should  be  directed  to  the  suffer- 
ings of  our  Saviour.  Il"  those  portions 
of  Scripture  winch  describe  his  suffer- 
ings, as  the  242<1  Psalm,  the  7M  of  \>\\\ 
ah,  and  the  latter  chapters  in  the  four 
Gospels,  are  carefully  perused,  and  dwell 
on  in  patient  and  deliberate  tin  dilation, 
our  minds  will  receive  some  holy  mi 
pressions,  some  convictions  of  the  eul 
of  sin,  and  some  lively  sense  of  tin  low 

nomethin<r  a  .'aui-t  hitn  ;  inwhx  h-a<  t!.«i<  n 
no  ocra/»ion  to  po  to  him  f<r  reowikmcnU 

Yog  would  n"<  a.«lc  pardna  of  the  nae  win  ha* 

done  you  an  injury.  It  in  *ufh«  >•  "<  that  y>  u 
forgivo  him  n»  you  desire  furgivcnci*." 


478 


ON  THE  LORD'S  SUPPER. 


of.  Christ.  Dr.  Owen  advises,  that  our 
meditation  should  be  regulated  by  our 
peculiar  present  condition.  Suppose, 
for  instance,  the  soul  is  pressed  with  a 
sense  of  the  guilt  of  any  sin,  or  of  many 
sins,  let  your  preparatory  meditation  be 
fixed  on  the  grace  of  God  and  the  love 
of  Jesus  Christ,  as  proved  to  the  very 
utmost  degree  by  his  death.  This  is 
suited  to  give  relief  to  your  mind.  Do 
you  lament  that  you  have  not  a  just  feel- 
ing of  the  evil  of  sin  1  let  your  medita- 
tion be  principally  directed  to  the  great 
guilt  of  sin  as  represented  in  the  cross, 
and  to  the  severity  of  God  against  it  as 
there  manifested.* 

Judge  Hale  found  it  a  means  of  pre- 
venting wanderings,  and  fixing  his  mind, 
to  commit  his  meditations  to  writing; 
and  there  would  doubtless  be  much  ad- 
vantage in  putting  down  those  thoughts 
which  most  affect  your  own  heart. 

But  after  all  our  efforts,  let  us  ever 
bear  in  mind,  the  true  preparation  of  the 
heart  is  from  God  alone  ;  earnest  prayer 
is  therefore  here  both  our  privilege  and 
our  duty.  All  the  gifts  and  qualifica- 
tions which  we  need,  come  only  from 
God  ;  and  he  gives  them,  and  ordinarily 
gives  them  only,  to  those  whose  hearts 
he  inclines  to  seek  them  in  pi  ay  er.  The 
more  earnest,  and  serious,  and  full  our 
prayers  are,  the  greater  blessings  we  are 
likely  to  receive. 

Perhaps  to  knowledge,  self-examina- 
tion, meditation,  and  prayer,  may  be  added, 
expectation,  or  a  looking  and  hoping  for 
the  blessing  connected  with  this  ordi- 
nance. In  general,  in  proportion  as  we 
expect  the  fulfillment  of  God's  promises, 
so  shall  we  receive,  in  God's  good  time 
and  way.  We  should  inquire,  What 
may  I  hope  to  receive?  We  should  ex- 
pect a  more  lively  manifestation  of  the 
Divine  presence,  a  more  sensible  com- 
munion with  him,  an  increase  of  the 
hope  of  his  glory,  and  the  like.  Before 
our  Lord  healed  the  two  blind,  he  re- 
quired them  to  believe  in  his  ability  to  do 
so,  and  "  then  touched  he  their  eyes,  say- 
ing, according  to  your  faith  be  it  unto 
you." 


*  Some  helps  to  meditation  are  added  in  the 
second  part. 


The  discharge  of  this  duty  of  prep; 
ation  requires  some  stated  time,  y 
Earle  remarks,  "  It  concerns  me  to  p 
pare,  that  I  may  be  a  welcome  guest,  a 
a  worthy  receiver.  To  prepare  !  thou 
the  expression  be  short,  it  is  comprehc 
sive,  and  I  shall  find  it  implies  more  wc 
than  can  be  crowded  into  a  little  tir. 
or  done  with  a  little  pains.  Let  ] 
therefore  redeem  some  time  from  i 
business,  or  at  least  from  my  pleasur 
before  the  week  be  far  advanced,  tl 
unforeseen  occurrences  may  not  depri 
me  of  an  opportunity  to  dress  my  s< 
for  the  glorious  solemnity,  and  put  1 
upon  the  unhappy  plunge  of  missing  t 
feast,  or  wanting  the  wedding  garmen 
There  is  much  truth  in  these  remar 
yet  it  may  well  be  doubted,  whether 
be  expedient,  to  make  so  much  of  a  g 
en  time  for  preparation,  as  to  hinc 
Christians  from  that  wrhich  was  t 
primitive  plan — frequent  communh 
Some  have  time  at  their  command,  oi 
ers  have  not ;  and  the  period  of  time 
be  given  to  the  duty  of  preparation  1 
vary  accordingly.  But  in  general  mi 
persons  might,  were  they  in  earnest,  g 
some  stated  and  uninterrupted  time 
this  great  work.  '  It  has  been  observ 
"  your  profiting  will  for  the  most  p 
be  proportioned  to  the  diligence  w 
which  you  prepare."  It  may  also 
remarked,  that  in  all  cases,  much  tii 
may  be  saved  by  watchfulness  to  imprc 
opportunities.  By  edifying  conven 
tion,  particularly  in  going  to  and  retu: 
ing  from  church,  we  may  redeem  tin 
Remember,  our  Saviour  notices  wl 
passes  in  mutual  discourses.  "  Wl 
manner  of  communications  are  th< 
that  ye  have  to  one  another  as  ye  walk 

Be  not  discouraged  as  if  you  were 
be  perfect  before  you  go  ;  this  very  J 
stitution  is  designed  as  a  help  for  yc 
imperfection  and  weakness.  "If  1 
were  perfect  we  should  not  need  i 
Guard  also  against  two  opposite  ev.i 
self-righteous  formality  in  preparath 
and  slothful  self-indulgence  in  neglecti 
to  prepare.  As  to  self-righteous  vie 
of  ourselves,  it  was  a  remark  of  Luthe 
— "  Never  are  men  more  unfit  than  wh 
they  think  themselves  most  fit,  and  b 
prepared  for  their  duty  ;  never  more 


ON  THE  LORD'S  SUPPER. 


179 


than  when  most  humbled  and  ashamed 
in  the  sense  of  their  own  unfitness." 
We  must  not  rest  on  the  exactness  of 
our  preparation  whatever  it  may  have 
Seen,  but  come  only  in  the  name  of  Je- 
jrofc  There  is  a  tendency  also  in  our 
minds,  to  be  very  careful  not  to  sin  be- 
fore we  receive  the  Lord's  Supper,  and 
afterwards  to  be  too  careless  about  sin- 
king. Let  us  watch  against  this  self- 
Yighteous  spirit,  while  we  foster  and 
:herish  those  more  serious  and  devout 
thoughts,  and  those  greater  longings  af- 
ter Christ  and  his  blessings  which  we 
'may  experience  at  that  time, 
j  Seek  to  prepare  in  dependence  on  the 
brace  of  God,  and  as  his  appointed  means 
or  obtaining  a  blessing,  and  such  a 
preparation  will  discover  to  you  more  of 
trour  sinful  and  lost  condition  :  and  thus 
Jhe  atonement  of  Christ,  and  the  gift  of 
lis  Holy  Spirit,  will  be  unspeakably 
brecious  to  you,  and  you  will  go  to  his 
.able  hungering  and  thirsting  after  right- 
eousness. Then,  in  partaking  of  the 
memorials  of  his  death,  you  will  receive 
;he  pledges  of  his  love,  and  the  assur- 
ance of  your  interest  in  his  great  salva- 
Lion.  You  will  enjoy  communion  with 
him  and  his  people,  and  probably  gain 
home  foretaste  of  those  superior  pleas- 
ures which  arc  at  his  right  hand  for  ev- 
ermore. 
I  1 


CHAPTER  X. 

lOjl  the  Benefits  connected  with  "  >li>e  re- 
ception of  the  Lord's  Supper. 

Tuk  performance  of  each  of  the  du- 
ties to  which  our  Lord  calls  his  people, 
is  attended  with  many  advantages  ;  as  it 
regards  all  his  statutes,  "  in  keeping  of 
them  there  is  great  reward.  ll  is  so  in 
this  duty.  While  lie  calls  us  to  iciiiein 
ber  him,  to  show  forth  his  death,  and  to 
manifest  our  expectation  of  his  coining 
again;  in  the  faithful  discharge  of  thif 
duty,  our  souls  obtain  the  most  impor 
'taut  benefits. 

It  is  the  general  mistake  of  the  mere 
outward  professor  of  religion,  and  one  to 
which  our  fallen  nature,  even  in  the  best 


of  men,  has  a  continual  tendency,  to  put 
the  means  of  grace  in  the  place  of  grace 
itself.  Thus  if  the  nominal  Christian 
read  the  Scriptures,  he  congratulates  him- 
self on  having  performed  a  work  of  piety, 
without  considering  that  they  should 
mainly  be  read  as  the  means  of  conform- 
ing the  soul  to  the  divine  image;  of 
quickening  and  directing  it  in  the  good 
ways  of  God.  So  if  he  prays  to  God,  he 
rests  in  self-satisfaction  with  the  mere 
act  of  prayer,  without  regarding  it  in  its 
true  light,  as  a  principal  means  of  obtain- 
ing help  from  God  for  our  many  spiritual 
necessities.  The  same  dangerous  mistake 
is  made  by  such  persons  respecting  the 
Lord's  Supper.  They  are  ready  to  sup- 
pose that  when  they  have  prepared  for  it 
by  a  course  of  duties,  and  have  received 
it  in  the  appointed  way,  that  then  they 
have  done  all  that  is  required,  forgetting 
that  it  is  a  means  for  a  further  end — ad-  ■ 
vancemcnt  in  piety. 

The  view  of  its  benefits  may  be  com- 
prehended under  the  general  term.  I 
mean  of  grace;  a  method  appointed  of 
God  for  communicatmj  hii  grace,  wheth- 
er it  refer  to  the  actual  enjoyment,  or  tin- 
due  improvement  of  that  grace. 

It  is  not  indeed  appointed  as  a  means 
to  convey  grace  merely  by  the  outward  N 
receiving  of  it,  without  suitable  disposi- 
tions, and  as  a  sort  of  charm.  Neither 
are  we  to  suppose  God  will  pardon  or 
save  any,  for  their  mere  coming  to  it. 
"God  does  not  seem  to  have  bound  him- 
self to  this  or  any  other  ordinance  in 
such  a  manner,  that  the  immediate  influ- 
ences of  his  grace  should  necessarily  bo 
connected  with  it.  W  e  cannot  -  iy  that 
he  has  thus  invariably  tied  hlnwif  to  it, 
nor  does  experience  agree  with  such  a 
notion  ;  but  in  a  regular  attendance  n;. 
on  it.  we  may  expect  that  Cod  will  meet 
and  bless  u>." 

It  may  be  considered  with  reference 
to  its  bringing  to  our  n  collection  a  pas* 
transaction,  and  its  being  a  means  of 
both  enjoving  bem  lit-  at  the  present  tunc, 
and  furnishing  a  pledge  of  future  bless 
ings. 

I.  It  brings*  to  our  recollection  a  past 
transaction.  It  deeply  Improve*  MOW 
hearts  the  fact  of  the  death  of  Christ  for 

sin ;  an  event  which  it  is  of  the  utmost 


ON  THE  LORD'S  SUPPER. 


480 

moment  that  we  should  never  forget ;  an 
event  which  can  never  be  affectionately 
remembered  by  the  Christian  without 
much  advantage.  We  have  seen  that  the 
bread  and  wine  are  apt  figures  of  the 
Saviour's  body  which  was  broken,  and 
of  his  blood  which  was  shed  for  us. 
What  is  made  visible  and  tangible,  and 
obvious  to  all  our  senses,  has  naturally  a 
greater  effect  upon  us,  than  what  is  mere- 
ly addressed  to  our  understanding,  or 
only  treasured  up  in  our  memory.  We 
are  indeed  too  apt  to  rest  in  the  outward 
sign,  so  that  it  was  desirable  that  the  sign 
should  only  be  such  a  resemblance  as 
may  direct  our  minds  to  the  thing  signi- 
fied, and  for  this  end  the  emblems  here 
used  are  peculiarly  adapted. 

By  this  sacrament,  then,  the  remem- 
brance of  our  Saviour's  death  is  preserved 
with  all  its  freshness  in  our  minds ;  and 
the  blessings  connected  with  that  remem- 
brance are  thus  bestowed  upon  us.  It 
was  not  that  he  might  gain  our  admira- 
tion and  praise  that  our  Lord  appointed 
this  ordinance ;  he  needs  not  honour  from 
man,  for  all  the  hosts  of  heaven  worship 
him.  But  by  this  representation  of  his 
death,  we  ourselves  are  both  edified  and 
comforted.  "  Come  here,"  says  Henry, 
"  and  see  the  victories  of  the  cross. 
Christ's  wounds  are  thy  healing,  his  ago- 
nies thy  repose,  his  conquests  thy  con- 
flicts, his  groans  thy  songs,  his  pains 
thine  ease,  his  shame  thy  glory,  his  death 
thy  life,  his  sufferings  thy  salvation.  And 
do  not  such  recollections  tend  to  produce 
mingled  emotions  of  holy  sorrow  and 
joy,  cordial  hatred  of  sin,  and  ardent 
love  to  Christ  ?  We  might  enlarge  on  this 
part  of  the  subject,  had  it  not  been  in 
some  measure  anticipated  in  the  preced- 
ing chapter,  on  the  design  of  this  Insti- 
tution. 

2.  We  should,  however,  have  only  a 
very  inadequate  view  of  its  benefits,  if  we 
merely  consider  those  which  it  has  a  nat- 
ural tendency  to  produce,  in  bringing  to 
our  recollection  the  death  of  Christ;  it 
must  be  regarded  as  a  divinely  appointed 
weans  of  enjoying-  spiritual  blessing's  at 
the  present  time.  "  Its  chief  excellence 
is,  that  it  is  not  only  a  figure  and  resem- 
blance of  our  living  on  a  crucified  Sav- 
iour,  but  also  a   precious  instrument 


whereby  Christ,  the  bread  and  drink  of 
life,  is  really  conveyed  to  us,  and  receiv- 
ed by  us  through  faith.  Hereby  God  ex- 
hibits and  gives  forth  Christ  and  his  sal- 
vation to  true  believers,  and  stirs  up  and 
strengthens  them  to  receive  and  feed  up- 
on Christ,  by  present  actings  of  faith, 
while  they* partake  of  the  outward  ele- 
ments." 

The  Apostle,  speaking  on  this  subject, 
states,  "  the  cup  of  blessing*  which  we 
bless,  is  it  not  the  communion  of  the 
blood  of  Christ  ?  The  bread  which  we 
break,  is  it  not  the  communion  of  the 
body  of  Christ  ?  For  we  being  many 
are  one  bread,  and  one  body;  for  we  are 
all  partakers  of  that  one  bread."  1  Cor. 
x,  16,  17.  This  passage  will  furnish  us 
with  a  scriptural  guide  as  to  the  benefits 
to  be  expected  at  the  Lord's  table.  By 
communion  (xoiyama,)  is  meant  a  parti- 
cipation, a  communication  or  enjoyment 
of  the  body  and  blood  of  Christ. 

In  order  then  rightly  to  discern  the 
benefits  which  we  obtain,  we  must  con- 
sider what  were  the  blessings  obtained 
for  us  by  the  incarnation  and  death  of 
Christ.  His  death  obtained  our  pardon; 
his  blood  being  "  shed  for  the  remission 
of  sins."  Through  that  blood  we  obtain 
the  blessing  of  justification,  and  are  ac- 
counted righteous  before  God  ;  "  being 
justified  by  his  blood,  we  shall  be  saved 
from  wrath  through  him."  The  same 
sacrifice  procures  our  peace,  as  St.  Paul 
shows  at  length,  Eph.  ii,  13 — 17.  Again, 
we  receive  the  promise  of  the  Spirit 
through  faith  in  him.  Gal.  iii,  14 ;  John 
vii,  39.  The  gift  of  eternal  life  also 
comes  in  the  same  way — "  God  hath 
given  us  eternal  life,  and  this  life  is  in 
his  Son."  These,  with  many  other  bles- 
sings which  might  be  mentioned,  we  ob- 
tain by  the  death  of  Christ. 


*  The  sacramental  cup  seems  called  the  cup 
of  blessing-,  in  allusion  to  the  cup  of  wine  used 
after  the  passover,  to  which  the  Jews  gave  this 
name.  They  called  it  so  on  account  of  the  gen- 
eral blessings  of  God's  providence,  and  of  their 
redemption  from  Egypt.  Christians  have  far 
more  reason  to  call  it  the  cup  of  blessing,  as 
commemorating  infinitely  greater  benefits.  This 
cup  is  blessed,  as  it  is  set  apart  and  consecrated 
to  a  holy  use,  even  to  be  a  memorial  and  sym- 
bol of  the  blood  of  Christ. 


ON  THE  LORD'S  SUPPER. 


Now  the  real  believer,  through  the 
mercy  of  God,  in  the  right  reception  of 
the  Lord?s  Supper,  has  the  present  en- 
joyment of  those  benefits  which  were 
obtained  by  the  sacrifice  of  Christ,  and 
the  strengthening  of  those  graces,  in  the 
exercise  of  which  that  enjoyment  is 
:ommunicated.  Thus  the  Lord's  Sup- 
per is  calculated  to  give  him  an  assured 
lope  that  the  blessings  of  redemption  be- 


suredly  do  the  spiritual  blessings  obtained 
by  that  sacrifice  belong  to  him  ;  and  the 
very  ordinance  is  calculated  to  give  him 
this  happy  assurance  of  faith.  It  has 
been  well  lemarked,  "Here  we  often, 
like  Moses  from  Mount  Pisgah,  get  ex- 
tended views  of  the  promised  land. 
Here  the  mourning  saint  finds  joy,  the 
weary  rest,  the  dejected  encouragement, 
and  the  strong   increasing  confidence. 


ong  to  him,  as  well  as  to  increase  his  Here  the  spirit  of  faith  applies  the  atone- 


,aith,  and  to  advance  his  sanctification. 
ft  also  affords  him  many  social  advan- 
ages.  But,  remember,  that  every  bles 
sing  obtained  here,  as  well  as  elsewhere, 
jomes  from  the  mercy  of  God  alone,  and 
through  the  influences  of  the  Holy  Spirit 
freely  given  according  to  his  own  grace. 
[{  we  depend  only  on  the  means,  we 
may  lose  the  blessing.  If  we  use  the 
means,  looking  up  to  the  Lord  for  his 
promised  grace  therein,  we  shall  most 
probably  obtain  the  spiritual  good  which 
fve  desire,  for  the  means  are  both  adap- 
ed  and  appointed  to  produce  that  good. 

The  believer,  then,  may  obtain  here 
in  assured  hope  that  the  blessirigs  of 
Redemption  belong  to  him.  To  have 
he  communion  of  the  body  and  blood  of 
Christ  is,  in  truth,  to  have  pardon,  justi- 
lication,  peace,  the  Holy  Spirit,  the  gift 
)f  eternal  life,  and  "  all  spiritual  bles- 
sings in  heavenly  things  in  Christ  Jesus." 
STow  the  Apostle's  question  in  the  pas- 
sage already  quoted,  (1  Cor.  x,  16,  17,) 
mows  that  the  Lord's  Supper  is  a  di- 
/inely-appointcd  means  for  believers  hav- 
ng  that  communion.  By  the  exercises 
)f  faith  at  the  Lord's  Table,  therefore, 
#e  have  the  blessings  of  redemption  as- 
sured to  us,  and  thus  really  partake  of 
lis  body  and  blood  in  that  way  in  which 
Nfcly  they  can  be  received.  When  in  a 
ourncy  on  a  winter's  day,  we  are  fa- 
voured with  a  clear  sky,  and  a  shining 
mn,  we  say,  "  we  have  the  sun  with  us:" 
jy  which  we  mean  the  light,  warmth, 
md  comfort  of  his  beams;  so  when  the 
Vpostlc  says  we  have  in  the  Lord's  Sup 
)er  "  the  communion  of  the  body  and 
)lood  of  Christ,"  he  shows  that  the  ben- 
ifits  of  his  sacrifice  are  enjoyed  by  us. 
is  certainly  as  the  tine  believer  takes 
he  bread  and  wine,  and  feeds  on  them 
n  remembrance  of  Christ's  death,  so  as- 

61 


ment,  and  the  sense  of  reconciliation 
fills  our  souls  "  with  joy  unspeakable  and 
full  of  glory."  Christ  intends  his  peo- 
ple should  be  comforted,  should  abound 
in  all  spiritual  joy,  and  come  to  a  feast, 
"where  gladness  is  sown  for  the  up- 
iight  in  heart."  In  partaking  of  this 
feast  our  souls  are  strengthened  and  re- 
freshed by  new  views  of  our  interest  in 
Christ,  and  a  fresh  and  lively  commun- 
ion with  him. 

It  is,  however,  by  no  means  intended 
to  be  stated  that  these  comforts  are  inva- 
riably connected  with  the  right  reception 
of  the  Lord's  Supper,  or  that  the  com- 
municant has  not  acceptably  received  it, 
who  has  not  felt  this  u  full  assurance  of 
hope;"  (Heb.  vi,  11;)  all  we  intend  is, 
that  it  is  a  blessing  which  the  oidinance 
is  designed  and  calculated  to  communi- 
cate, and  which  believers  do  in  favoured 
seasons  experience.  But  where  so  full 
a  blessing  is  not  given,  there  are  yet  ben- 
efits which  are  more  generally  and  more 
constantly  obtained.  Thus  faith,  which 
is  the  very  root  of  an  assured  hope,  and 
the  spirit  of  holiness,  which  is  the  only 
certain  or  safe  evidence  that  our  hope  is 
well  grounded,  are  here  greatly  nourished 
and  Mrengthencd. 

The  grace  of  faith,  the  root  of  all 
other  graces,  is  specially  assisted  and  in- 
creased by  a  due  partaking  of  the  Lord's 
Supper;  fur  this  institution  is  not  only 
the  outward  sign  of  the  Christian's  iVed- 
ing  on  Christ  through  faith,  but  a  most 
efficacious  means  to  help  us  to  grow  in 
i his  vital  principle  of  the  Christian  s  life. 
W'e  must  have,  indeed,  the  beginning  of 
faith,  (if  I  may  use  the  expression.)  be- 
fore we  go.  But  faith  is  a  grace  of  dil- 
ferent  degrei  <  of  strength.  There  is  a 
little,  a  weak)  and  a  strong  faith  ;  and 
the  weak  in  faith  must  be  received  as  a 


ON  THE  LORD'S  SUPPER. 


Christian  brother,  and  in  time  his  faith  { 
may  become  strong.  ^ 

The  whole  service  here  is  peculiarly  : 
calculated  to   strengthen  our  faith  in  ( 
Christ,  the  only  Saviour.     Bishop  Tay-  1 
lor  remarks,  "  Though  we  are  to  believe  f 
before  we  receive    these  symbols  of  1 
Christ's  death,  yet,  as  by  loving  we  love  I 
more,  and  by  the  acts  of  patience  we  in-  1 
crease  in  the  spirit  of  mortification  ;  so,  i 
by  believing,  we  believe  more,  and  by  pub  -  i 
lication  of  our  confession,  we  are  made  ! 
confident."      The  ordinance   leads  us  i 
throughout,  to  fix  our  minds  steadfastly 
and  deliberately  on  Jesus  Christ,  and 
him  crucified,  the  proper  object  of  our 
faith  ;  and  all  things  tend  to  beget  the 
fullest  confidence  in  the  grace  of  Christ, 
and  the  love  of  our  Heavenly  Father. 

The  Lord's  Supper,  also,  tends  to  pro- 
mote our  sanctification.  This  is  a  point 
of  vast  importance,  and  one  to  which  all 
that  are  in  the  habit  of  attending  regu- 
larly at  its  celebration,  will  cordially  give 
testimony.  What  Christian  has  not 
found  the  blood  of  Christ,  as  here  mani- 
fested and  applied,  "purging  the  con- 
science from  dead  works  to  serve  the 
living  God  :"  the  death  of  Christ  becom- 
ing the  spring  of  love,  gratitude,  and 
holy  obedience  ?  In  a  believing  and  vivid 
recollection  of  his  atonement,  the  supply 
of  the  spirit  of  Christ  is  largely  given, 
both  to  subdue  our  corruptions  and 
strengthen  our  graces.  Our  separation 
from  worldly  vanities  thus  becomes  more 
easy  and  more  resolute,  and  our  devotion 
to  God  more  steady  and  more  decided. 
It  has  been  illustrated  by  the  advantages 
of  a  lock  on  a  canal,  which  raises  the 
vessel  and  enables  it  to  begin  a  new 
course  on  a  higher  stream,  and  thus  it  is 
carried  over  what  would  otherwise  ob- 
struct its  course. 

The  due  attendance  on  this  means  of 
grace  will  be  accompanied  by  a  manifest 
growth  in  humility,  delighting  in  God, 
and  doing  good.  Our  spirit  will  become 
more  meek,  and  tender,  and  heavenly. 
Just  as  when  a  sick  man,  through  taking 
a  medicine  exactly  suited  to  his  disease, 
begins  to  recover  from  his  disorder,  his 
appetite  returns,  his  recently  enervated 
limbs  are  renewed  with  fresh  strength, 
liis  late  pallid  checks  catch  again  the 


glow  of  health,  he  moves  about  afresh 
with  freedom,  and  goes  to  his  work  with 
alacrity  and  vigour,  feeling  more  than 
ever  the  blessings  of  health  from  having 
been  confined  to  his  habitation  and  his 
sick  room.     So,  when  at  the  Lord's  Ta- 
ble, we  receive  "  the  healthful  spirit  of 
God's  grace,"  we  "  hunger  and  thirst  af- 
ter righteousness,"  we  are  raised  up  to 
new  vigour  in  the  spiritual  life,  we  walk 
again  with  God,  and  go  to  our  daily  du- 
ties with  fresh  zeal  and  devotion.  In 
short,  all  those  holy  dispositions  which 
mark  the  character  of  Christians,  are 
here  cherished  by  the  most  effective  mo- 
tives.    Our  sense  of  the  evil  of  sin  is 
quickened,  our  penitence  is  deepened, 
and  our  love  to  the  Saviour,  and  those 
for  whom  he  died,  is  enlivened. 

Thus,  in  these  various  ways,  it  is  an 
appointed  means  of  obtaining  a  richer 
enjoyment  of  spiritual  benefits,  and  a 
higher  assurance  that  they  belong  to  us,, 
and  when  rightly  used  the  blessing  at- 
tends the  means. 

The  blessings  of  which  we  have  spo- 
ken are  indeed  communicated  to  believ- 
ers in  prayer,  and  reading  and  hearing 
the  Holy  Scriptures,  and  the  like  ;  and 
also  in  the  exercise  of  grace  without  ex- 
ternal and  ordinary  means :  nor  is  God 
confined  to  any  means  ;  but  let  us  ever 
remember  that  he  has  appointed  this 
means  also  ;  we  cannot  expect  his  bles- 
sing in  any  thing  else,  if  we  neglect  his 
appointments  ;  and  it  is  practically  found 
by  humble  Christians,  to  be  a  most  effi- 
cacious way  of  gaining  spiritual  bles- 
i  sings. 

Christians  have  also  here  many  social 
advantages. — They  have  the  benefit  of 
I  communion  with  their  fellow  Christians. 
•  "  For  we  being  many  are  one  bread,  for 
we  are  all  partnkers  of  that  one  bread."* 
F  The  formation  of  the  bread  and  of  the 
I  wine,  illustrate  the  intimate  union  of 
,  Christians.  As  the  loaf  is  formed  of 
s  many  grains  of  wheat,  so  the  people  of 
.  Christ,  however  once  distinct  from  each 
|  other,  by  the  uniting  bond  of  the  Gospel, 
,  become  connected  together  in  the  most 


*  The  term  a$  o^toc,  rendered  one  bread, 
5  may  be  rendered  one  loaf,  describing  more  stri- 
!  king-ly  the  union  of  Christians. 


ON  THE  LORD  S  SUPPER. 


1-3 


intimate  and  close  union.  As  the  wine 
in  the  cup  formed  of  the  juice  of  many 
grapes,  which  are  all  blended  together, 
and  thus  the  various  juices  become  min- 
gled and  lost  in  one,  so  are  the  once  dis- 
tinct and  varied  minds  and  hearts  of 
Christians  united  together  in  Christ  Je- 
sus ;  they  have  "  fellowship  one  with  an- 
other." 

The  communion  of  saints  is  a  cheer- 
ing and  delightful  subject,  tending,  the 
the  more  it  is  practically  considered  and 
experimentally  felt,  to  draw  the  hearts 
i of  Christians  nearei  to  each  other. 
There  is  a  relationship  between  man  and 
man,  effected  by  the  Gospel  of  our  Sa- 
viour, stronger  than  any  merely  earthly 
|Uies  ;  there  is  a  union,  closer  even  than 
that  which  subsists  in  the  members  of  the 
same  body.  "  As  the  body  is  one,  and 
hath  many  members,  and  all  the  mem- 
ibers  of  that  one  body,  being  many,  are 
,one  body  ;  so  also  is  Clnist. — So  we,  be- 
ing many,  are  one  body  in  Christ,  and 
every  one  members  one  of  another." 
The  head  of  the  body  is  Christ ;  and  all 
his  people,  whether  in  heaven  or  in  earth, 
are  members  of  that  body.  At  the 
Lord's  Table  we  enjoy  this  communion. 
'The  church  is  here  seen  as  a  compact 
body.  We  gather  courage  and  strength 
from  the  sight  of  our  fellow  Christians. 
Our  mutual  intercourse,  profession,  and 
•devotion,  animate  and  stir  up  each  other. 
One  holy  sympathy  of  feeling  pervades 
and  runs  through  the  whole  company  of 
devout  communicants.  We  become  in- 
terested In  each  other's  prayers ;  we 
sympathize  in  eacli  other's  sorrows  ;  we 
partake  of  each  other's  joys;  we  are 
"travelling  the  same  road  ;  we  have  the 
same  enemies  and  friends ;  the  same  dif- 
ficulties and  comforts  ;  the  same  sorrows 
and  joys.  And  when  Christians  thus 
meet  in  love,  who  will  not  say —  He- 
boid, how  good  and  how  pleasant  it  is 
for  brethren  to  dwell  together  in  unity  !" 

It  is  true,  that  this  communion,  at  wi  ll 
as  the  benefits  which  have  been  already 
Considered,  is  perceived  in  other  meani 
of  grace ;  in  the  tatercoorae  of  private 
life,  in  Christian  conversation,  in  mutual 
prayer,  and  the*  exereises  of  charity  :  but 
it  is  especially  and  peculiarly  i  ojoyed  in 
this  ordinance,  which  ia  eminently  calcu 


lated  to  unite  us  together  as  showing  our 
common  dependence  on  the  death  of  the 
same  Saviour,  our  common  participation 
of  his  grace,  our  common  hope  of  his  glory. 

3.  We  have  only  farther  to  notice 
among  the  benefits  of  the  Lord's  Supper, 
that  the  right  reception  of  it  is  a  pledge, 
earnest,  or  foretaste  of  future  blessings. 
The  appointed  words  of  the  Institution 
— u  Take,  eat,  this  is  my  body  which  is 
given  for  you,"  cannot  imply  less  than 
that  the  true  believer,  when  he  re- 
ceives the  sacred  elements,  receives  a 
pledge  and  assurance  of  the  favour  of 
him  by  whose  appointment  these  words 
are  addressed  to  him.  One  of  the  re- 
formers says — *  By  commanding  us  to 
take,  he  signifies  that  he  is  ours ;  by 
commanding  us  to  eat  and  drink,  he  sig- 
nifies that  he  is  become  one  with  us." 
As  the  rainbow  in  the  heavens  is  a  token 
of  the  covenant  between  God  and  the 
earth,  that  he  will  no  more  destroy  all 
flesh  by  a  flood,  and  that  man  may  mul- 
tiply and  replenish  the  eaith:  so  this  or- 
dinance may  be  to  us  as  a  token,  that 
God  has  by  a  better  covenant,  provided 
a  deliverance  for  us,  from  a  far  worse 
destruction,  and  obtained  for  us  a  heav- 
enly inheritance.  The  very  appointment 
of  this  Institution  by  our  gracious  Re- 
deemer, and  its  administration  to  us  by 
his  ministers,  as  they  assure  us  that  he 
is  willing  to  be  the  food  of  our  souls, 
and  joined  to  us  a  source  and  support  of 
spiritual  life,  strength  and  consolation, 
so  they  afford  us  the  lively  hone  that  he 
will  never  leave  us  nor  forsake  us. 

Indeed,  when  holy  affections  arc  here 
excited,  and  communion  with  Chriat  and 
In-  people  here  enjoyed,  these  tiling 
manifest  that  we  have  received  that  gift 
of  the  Holy  Spirit,  which  is  "the  tarn 
est  of  our  inheritance."  As  the  Lord'.- 
Shipper  is  peculiarly  calculated  to  in- 
crease faith,  hope,  and  love;  so  if  voi: 
ean  thereby  trier  in  yourselves  stronger 

evidence!  of  u  the  work  oi  faith,  and 
labour  of  love,  and  patience  of  hope  in 
our  Lord  Jeeoi  Chiiet,*  your  oonicV  nee 

will  be  inereased,  that  he  "  which  bath 
begun  a  «ood  work  in  you,  will  perform 

it  until  the  day  of  leoni  ChrieL" 

\V(  hav,  m  i  n  what  the  bles.sinps  of 
ihr  in  w  I  "N«  BOJDl  are.  and  what  the  hOBC 


484 


ON  THE  LORD'S  SUPPER. 


of  glory  is  which  it  sets  before  us.  Is  it 
a  small  advantage  then,  to  have  such  a 
hope  strengthened  and  confirmed  by  this 
pledge  of  God's  favour  ?  Does  not  11  he 
who  has  this  hope  purify  himself  as  he 
is  pure  ?" 

The  due  reception  of  the  Lord's  Sup- 
per is  thus  one  of  the  most  effective 
means  of  preparation  for  the  second 
coming  of  Christ.  Never  are  we  more 
ready  for  the  immediate  presence  of  our 
Lord,  than  when,  with  a  broken  and  con- 
trite spirit,  with  a  lively  faith  in  his 
death,  with  ardent  gratitude  for  his  un- 
speakable mercies,  and  warm  love  to  our 
fellow-creatures,  we  have  been  remem- 
bering Christ  at  his  table.  We  come 
from  it  kind,  gentle,  and  tender-hearted  : 
our  souls  burn  with  the  pure  flame  of 
holy  love  ;  we  long  to  spend  our  whole 
strength  in  our  Saviour's  service ;  we  de- 
light in  the  exercise  of  devotion,  and  we 
have  sensible  communion  with  the  Father 
of  spirits  ;  in  short,  a  blessed  anticipation 
and  foretaste  of  the  future  bliss.  There 
is  that  grace  imparted  through  this  most 
expressive  ministration  of  the  Gospel  of 
our  Saviour,  which  purifies  and  refines 
us,  makes  us  meet  for  the  heavenly  in- 
heritance, raises  us  above  the  love  of  this 
world  and  the  fear  of  death,  and  almost 
inclines  us  to  adopt  Simeon's  words — 
"  Lord,  now  lettest  thou  thy  servant  de- 
part in  peace,  for  mine  eyes  have  seen 
thy  salvation."  It  is  only  the  Gospel 
that  is  efficacious  through  the  grace  of 
God  to  sweeten  life,  and  console  in 
death ;  to  make  us  happy  here,  and  bles- 
sed for  ever  hereafter ;  and  no  where  has 
the  Christian  a  more  perceptible  and 
lively  exhibition  of  the  Gospel,  than  in 
this  ordinance. 

It  may  be  useful  to  add  a  few  remarks 
of  a  more  general  nature  on  this  subject. 

The  reader  will  have  seen  that  all 
those  blessings  which  the  Scriptures 
promise  to  faith  in  Christ,  and  the  pos- 
session of  Christ,  do  in  fact  belong  to 
the  faithful  communicant.  The  reason 
is  obvious  :  no  one  can  duly  receive  the 
Lord's  Supper,  but  as  he  believes  in 
Christ  and  rests  all  on  him.  c:  There- 
fore, all  that  the  Scriptures  say  of  the 
riches,  and  blessings,  and  treasures,  which 
faith  in  Christ,  as  our  Redeemer,  can 


procure  to  us  ;  all  that  they  say  of  the 
benefit  of  that  faith  which  is  absolutely 
required  by,  and  will  be  exercised  in, 
the  due  reception  of  this  Sacrament." 

Many  Christians  do  not  expect  enough 
at  the  Lord's  Table,  and  thence  lose  much 
of  the  benefits  to  be  there  obtained.  We 
should  have  a  large  expectation,  and  we 
shall  receive  large.  We  might  justly 
suppose  the  great  God  to  address  the  be- 
lieving communicant — t£  ask  what  I  shall 
give  thee"  (1  Kings  iii,  5;)  and  to  urge 
him  farther — c:  open  thy  mouth  wide, 
and  I  will  fill  it."  Ps.  Ixxxi,  10.  Here 
we  may  have  the  nearest  approaches  to 
the  Divine  presence,  that  our  state  in 
this  world  admits.  The  church  may 
say  of  this  means  of  grace — "  While  the 
king  sitteth  at  his  table,  my  spikenard 
sendeth  forth  the  smell  thereof."  Cant,  i, 
12.  There  is  a  blessed  manifestation  of 
the  Divine  presence  to  the  soul  to  be 
here  expected.  View  this  ordinance  in 
its  true  blessedness  and  glory,  and  you 
will  justly  have  enlarged  views  of  the 
benefits  to  be  derived  from  it.  Real  be- 
lievers may  here  look  for  abiding  peace 
of  conscience,  strength  of  grace,  joy  in 
the  Holy  Ghost,  and  overflowing  hopes  of 
future  blessedness.  "  It  is  therefore  the 
fault  of  many  to  come  rather  like  pris- 
oners to  the  bar,  than  like  children  and 
friends  to  the  table ;  they  come  trem- 
bling and  full  of  confusion.  Their  ap- 
prehension of  the  danger  of  receiving 
unworthily  runs  into  an  extreme,  so  as 
to  become  an  hindrance  to  the  exercise 
of  faith,  hope,  and  love." 

To  what  has  been  said  respecting  the 
benefits  of  the  Lord's  Supper,  it  is,  as 
has  already  been  cursorily  noticed,  some- 
times objected,  "I  have  been  there  sever- 
al times,  and  seemed  to  get  no  benefit." 
This  is  a  subject  which  calls  for  more 
particular  consideration  here,  as  it  may 
remove  a  difficulty  from  the  minds  of 
humble  Christians,  and  make  those  who 
are  careless  and  worldly,  sensible  that 
they  are  wrong." 

We  allow  that  all  who  partake  of  the 
Lord's  Supper,  do  not  receive  these  bles- 
sings. It  lias  long  since  been  stated  by 
our  church,  "  The  wicked,  and  such  as 
be  void  of  a  lively  faith,  although  they 
do  carnally  and  visibly  press  with  their 


ON  THE  LORD'S  SUPPER. 


teeth,  as  St.  Augustine  saith,  the  sacra- 
ment of  the  body  and  blood  of  Christ ; 
yet  in  no  wise  are  they  partakers  of 
Christ,  but  rather  to  their  condemnation 
do  eat  and  drink  the  sign  and  sacrament 
of  so  great  a  thing."     Those  also,  who 
receive  it  merely  as  a  matter  of  form 
and  custom,  or  as  a  self-righteous  act  to 
do  away  past  transgressions,  without  any 
real  hatred  of  sin,  faith  in  Christ,  or  love 
to  him  ;   and  with  perhaps  a  secret  le- 
serve  that  they  may  afterwards  go  on 
more  freely  in  sin  ;  some  slighting  it  as 
•a  common  matter,  and  others  over  esti- 
•  mating  the  outward  service,  a3  having  a 
power  which  was  never  given  it,  of  aton- 
ling  for  their  sins;  these  communicants 
!do  not  gain  the  benefits  which  have  been 
-described,  just  as  a  formal  worshipper 
<  gains  none  of  the  blessings  of  true  prayer. 

Do  you  then  find  that  you  have  gained 
i  no  benefit  ?  Ask  yourself  a  few  questions 
i  of  this  kind — Have  I  ever  really  repent- 
led  of  my  sins  and  turned  to  God?  If 
you  have  no  spiritual  life,  you  are  not  in 
a  state  to  benefit  by  an  ordinance  which 
is  designed  for  the  Christian's  growth 
and  nourishment. — Have  I  duly  prepar- 
ed for  this  ordinance  ?  Perhaps  you 
were  engaged  in  worldly  business,  when 
this  greater  business  might,  and  should, 
have  occupied  your  mind.  Were  you 
not  at  work,  when  you  should  have  been 
in  your  closet ,  or  reading  some  book  on 
indifferent  subjects,  when  you  should 
have  been  searching  the  Scriptures ;  or 
enjoying  yourself  in  your  family,  or 
with  your  friends,  when  you  should  have 
been  alone?  But  possibly  you  did  give 
.a  considerable  time  to  preparation:  in- 
quire, then,  farther — Have  I  not  rested 
in  my  preparation,  and  expected  a  bles- 
sing for  it,  rather  than  for  Christ  ?  No 
preparation  must  be  trusted  in,  or  put  in 
the  place  of  Jesus;  if  so,  no  good  will 
be  received.  Or,  inquire  again — Is  there 
any  secret  sin  indulged  in  my  life  ?  Is 
rael  could  not  prosper  in  the  war  on  ac 
count  of  Aehan's  wickedness  :  nor  will 
you  prosper  in  your  spiritual  welfare, 
till  your  easily-besetting  sin  is  resisted 
and  mortified. 

Hut  those  who,  in  humility  ami  sc 
riousncss,  make  the  objection  which  WC 
have  been  considering,  probably  have  ie  ; 


ceived  real,  though  not  sensible  benefit. 
What  was  the  nature  of  the  benefit 
which  you  expected  ?  Perhaps  you 
looked  for  a  great  deal  of  comfort  and 
joy  when  you  went,  and  you  returned 
depressed,  broken-hearted  and  humbled. 
But  is  not  that  very  spirit  in  which  you 
returned,  a  real  benefit  ?  Isa.  lvii,  15.  u  If 
you  do  not  come  away  with  a  rejoicing 
heart,  yet,  if  you  come  away  with  a 
weeping  eye,"  bless  God  for  that  mercy. 
And  though  you  found  neither  sorrow 
nor  joy,  but  a  distressing  deadness,  dul- 
ness,  and  coldness,  during  the  whole  ser- 
vice, yet  perhaps  subsequently  you  man- 
ifested more  of  the  "  peaceable  fruits  of 
righteousness possibly  you  enjoyed 
the  next  season  of  public  worship  more, 
or  you  fell  under  new  obligations  to  a 
life  of  circumspection  and  holiness  ;  and 
undoubtedly  these  were  real  benefits. 
God  is  not  confined  to  our  notions  of 
times  and  seasons,  nor  to  out  way  of 
giving  his  blessings  ;  but  infinite  in  his 
wisdom  and  boundless  in  his  love,  he 
gives  them  as  will  best  promote  our 
highest  good.  But  still  you  say,  you 
are  distressed  under  the  mortification  of 
disappointed  expectation.  Were  you  not 
unwarrantably  expecting  a  certain  soffl 
of  spiritual  luxury,  the  luxury  of  excited  >> 
feelings  ;  and  need  you  wonder  in  this 
case  that  you  find  yourself,  aiu  r  PBOt  iv- 
ing,  dull  and  insensible  ?  God  <!<  als  thus 
with  you,  in  kindness,  for  your  real  good. 
But  do  you  ask,  "What  is  now  my  duty  .' 
A  time  of  darkness  is  the  time  for  faith  ; 
let  such  a  one  "  trust  in  the  name  of  the 
Lord,  and  stay  on  his  God  f*  a  tunc  of 
disappointment  is  the  time  for  resigna- 
tion and  submission  to  the  will  of  God. 
But,  alter  all,  we  would  aduse  you  not 
to  judge  of  yotirsell  mere!)  by  sensible 
feelings.  The  benefits  are  here  to  be  i  \ 
pected,  in  a  patient  and  persevering  use 
of  the  appointed  no  ans  ;  as  in  the  case 

of  prayer,  or  other  meani  <>i  (race  for 

the  food  of  the  soul  :  or  as  in  loo,!.  in>  d 
ieine,  or  other  means  of  health  10  the 
body.  But  be  assured,  if  you  return 
with  one  additional  proof  of  ot>»  <! i»  nee 
to  the  will  of  God,  one  pious  resolution 
confirmed,  one  v  icious  piop<  n-ity  <  In  ek 

ed ;  if  humility  be  111  my  m  wmn  ad- 
vanced, faith  at  all  stren:!thcncil,  love  in 


ON  THE  LORD'S  SUPPER. 


any  degree  enlarged,  or  hope  enlivened, 
or  any  Christian  grace  or  temper  increas- 
ed, you  have  not  received  without  ben- 
efit. 

Yet,  in  all,  remember  God  acts  as  a 
just,  and  a  gracious  Sovereign.  We 
are  unworthy  creatures,  and  deserve 
nothing  from  him.  By  our  sins,  even  in 
using  the  appointed  means,  we  forfeit  all 
claim  to  the  benefit.  If  he  refuses  to 
give,  we  must  hide  our  faces  in  the  dust, 
acknowledging  his  justice  and  our  un- 
worthiness.  If  he  gives  any  blessing,  all 
the  praise  and  glory  belong  to  the  riches 
of  his  grace. 

In  closing  this  chapter,  another  point 
calls  for  attention.  The  ministers  of 
Christ  are  often  sent  for  to  administer 
the  Lord's  Supper  to  the  sick  and  dying. 
In  some  cases,  those  who  send,  seem  to 
think  it  a  kind  of  passport  to  heaven, 
with  which  they  are  safe,  and  without 
which  they  are  lost.  This  is  a  total  mis- 
take of  its  true  nature.  If  their  neglect  j 
proceed  not  from  their  own  wilful  fault 
and  disobedience,  they  may  go  to  heaven 
without  it ;  while,  if  they  receive  it  in 
a  self-righteous  spirit,  they  may  perish 
with  it.  Regeneration,  faith  in  Christ, 
contrition,  humility,  love,  holiness,  these 
things  mark  the  heir  of  glory.  Yet, 
there  is,  on  the  other  hand,  some  danger, 
lest  persons  of  evangelical  sentiments, 
should  undervalue  this  appointed  means, 
and  deprive  themselves  of  that  comfort, 
strength,  and  refreshment,  which  it  is  so 
well  calculated  to  convey.  Let  the  faith 
of  the  pious  sick  and  dying  be  invigora- 
ted by  these  memorials  of  Christ ;  let 
their  hope  be  enlivened,  and  their  affec- 
tions enkindled  by  the  appointed  ordi- 
nance for  commemorating  his  death. 
Many  have  found  it  a  most  blessed  means 
of  grace,  in  that  solemn  hour  when  all 
hopes  fail,  but  those  which  spring  from 
the  cross  of  Christ. 


CHAPTER  XI. 

The  Happiness  which  would  follow  ils 
universal  and  devout  Observance. 

The  Lord's  Supper  being  an  ordinance 
which  is  eminently  calculated  to  promote 


our  holiness  and  happiness  as  Christians, 
a  reasonable  prospect  of  the  universal 
observance  of  it,  in  a  right  spirit,  is  so 
delightful,  that  the  author  (whose  heart 
is  deeply  interested  in  such  a  hope,)  will 
for  a  little  time  dwell  upon  it. 

The  following  considerations  may  tend 
to  show  that  this  hope  is  not  wholly  un- 
warranted. The  general  prevalence  of 
Christianity  through  the  whole  world,  at 
a  future  time  cannot  be  questioned.  The 
promise  that  "  the  knowledge  of  the 
Lord  shall  cover  the  earth,  as  the  waters 
cover  the  sea,"  is,  among  many  others, 
clear  and  express.  There  is  also  in  the 
Scriptures,  a  marked  connection  between 
the  sufferings  of  our  Lord,  and  the  ex- 
tension of  his  kingdom.  "  I,  if  I  be  lift- 
ed up,  will  draw  all  men  unto  me." — His 
visage  was  so  marred  more  than  any 
man,  and  his  form  more  than  the  sons  of 
men  ;  so  shall  he  sprinkle  many  nations. 
— "When  thou  shalt  make  his  soul  an 
offering  for  sin,  he  shall  see  his  seed,  he 
shall  prolong  his  days,  and  the  pleasure 
of  the  Lord  shall  prosper  in  his  hands." 
Indeed,  it  is  the  doctrine  of  a  crucified 
Saviour,  fully  proclaimed,  and  accom- 
panied by  the  power  of  the  Holy  Ghost, 
that  is  the  means  of  enlarging  the  king- 
dom of  Christ,  and  building  up  his  peo- 
ple in  their  most  holy  faith.  We  may 
well  then  suppose  that  an  ordinance, 
commemorating  a  doctrine  specially  cal- 
culated to  advance  the  conversion  and 
edification  of  the  world,  will,  when  the 
Gospel  is  more  generally  and  fully  re- 
ceived, be  much  more  constantly  ob- 
served. 

That  day  also  will  be  marked  by  a 
general  spirit  of  holiness.  "  There  shall 
be  upon  the  bells  of  the  horses,  Holiness 
unto  the  Lord  ;  and  the  pots  in  the  Lord's 
house  shall  be  like  the  bowls  before  the 
altar.  Yea,  every  pot  in  Jerusalem  and 
in  Judah,  shall  be  holiness  unto  the  Lord 
of  hosts  :  and  all  they  that  sacrifice  shall 
come  and  take  of  them  that  see  thee 
therein  :  and  in  that  day  there  shall  be 
no  more  the  Canaanite  in  the  house  of 
the  Lord  of  hosts."  Zech.  xiv,  20,  21. 
A  state  of  holiness  is  a  state  of  obedi- 
ence and  dedication  to  God.  At  such  a 
time  his  precepts  in  general  will  be  care- 
fully observed,  and  men  will  be  in  a  suit 


ON  THE  LORD'S  SUPPER. 


1-7 


ihle  state  of  mind  to  celebrate  his  solemn 
jrdinances.  The  effect  of  bad  example 
iow,  much  counteracts  the  effect  of  a 
rdain  command ;  but  the  example  of  the 
^ood  will  then  be  so  general,  as  to  have 
i  mighty  influence. 

We  have  scriptural  authority  to  expect 
:hat  the  sufferings  of  Christ  will  then  be 
remembered  with  peculiar  affection  and 
interest.  After  the  affecting  description 
given  of  those  sufferings  in  the  22d 
Psalm,  it  is  expressly  promised — "  all 
the  ends  of  the  earth  shall  remember  and 
turn  unto  the  Lord,  and  all  the  kindreds 
of  the  nations  shall  worship  before  thee." 
,On  this  passage  Diodati  observes — "  the 
true  and  lively  knowledge  of  the  suffer 
ings  and  glory  of  Christ  shall  be  given 
to,  and  preserved  among  all  nations  by 
the  preaching  of  the  Gospel ;  and  es 
pecially  by  the  Sacrament  of  his  body 
therefore  called  a  remembrance."  Luke 
xxii,  19. 

We  may  then  reasonably  hope  that 
hereafter,  as  all  the  ordinances  of  relig 
ion  will  be  much  more  scrupulously  ob 
served  and  constantly  attended  than  now 
so  especially,  when  love  to  Christ  is  more 
extended  and  more  fervent,  the  ordinance 
which  was  appointed  by  him  under  such 
peculiar  circumstances  as  the  Lord's  Sup- 
per, will  be  carefully  and  generally  re- 
garded. 

The  author  has  been  in  some  measure 
led  to  these  remarks  by  the  following  in 
teresting  account  of  one  of  the  first  cele 
brations  of  this  ordinance  in  New  Zca 
land,  an  island  hardly  discovered,  or 
scarcely  known  to  Europeans,  till  the 
voyage  of  Captain  Cook. 

The  Rev.  Samuel  Marsdcn,  first  chap- 
lain to  the  Colony  of  New  South  Wales 
in  1819,  visited  the  missions  established 
in  this  island.  After  mentioning  that 
divine  service  was  performed  on  one  oc 


casion,  on  the  Sunday,  in  a  shed,  where 
the  four  great  men  in  New  Zealand 
(Shungce,  King  George,  Pomarre,  and 
Uacow)  attended ;  Mr.  Marsden  says 
"  all  behaved  with  decorum,  and  we  hope 
the  day  is  not  far  distant,  when  they  will 
know  the  joyful  sound  of  the  Gospel 
and  have  the  Lord  for  their  God,  m  the 
fullest  sense.  In  the  evening  we  had 
divine  service  ;  and  afterwards  the  holy 


Sacrament  was  administered  in  this  dis- 
tant land  ;  the  solemnity  of  which  did 
not  fail  to  excite  in  our  hearts,  sensations 
and  feelings  corresponding  with  the  pe- 
culiar situation  in  which  we  were.  We* 
looked  back  to  the  period  when  this  holy 
ordinance  was  first  instituted  in  Jerusa- 
lem, in  the  presence  of  our  Lord's  disci- 
ples ;  and  then  adverted  to  the  peculiar 
circumstances  under  which  it  was  now 
administered,  at  the  very  ends  of  the 
earth ;  where  a  single  ray  of  divine  rev- 
elation had  never  till  now  dawned  on  the 
inhabitants." 

Which  of  our  Lord's  disciples  at  its 
first  institution  would  have  imagined  it 
should  be  observed  through  extended 
ages,  and  in  the  most  remote  parts  of  the 
earth  ?  and  why  should  we  not  now,  who 
have  seen  such  large  steps  taken  towards 
such  a  result  as  we  are  considering,  hope 
for  its  universal  observance. 

Consider  also  the  effect  of  such  a  ii7ii- 
versal  remembrance  of  Christ.  When 
the  death  of  Christ  is  duly  and  generally 
remembered,  and  has,  through  the  abun- 
dant gift  of  the  Holy  Ghost,  its  right  in- 
fluence on  men,  they  will  "no  longer 
live  to  themselves,  but  to  him  who  died 
for  them."  Divisions  will  cease,  and 
Christians  all  be  one.  John  xvii,  91.  > 
The  whole  race  of  man  will  be  as  one 
vast  family,  have  one  will,  one  heart,  one 
aim,  and  one  labour.  It  will  be  felt  that 
there  is  "  one  Lord,  one  faith,  one  hope, 
one  God  and  Father  of  ill,"  above  all, 
through  all,  and  in  them  all.  Righteous- 
ness and  truth,  goodness  ami  kindness, 
will  universally  prevail.  Love  to  God, 
and  love  to  each  other  will  fill  the  earth 
as  they  now  fill  heaven  ;  and  in  some 
happy  degree  these  words  will  be  fulfill- 
ed: "Behold,  the  tabernacle  of  God  is 
with  men,  and  he  will  dwell  with  them, 
and  they  shall  be  his  people,  and  God 
himself  shall  he  with  them,  and  be  their 

God." 

It  was  once  said  of  the  three  thousand, 
first  converted  to  the  Christian  faith — 
"they  continued  steadfastly  in  the  \j'>'- 
lies'  doctrine  and  fellowship,  and  in 
breaking  of  bread  and  m  |ua\ei  .  '  W  I 
may  hope  that  this  description  will  here- 
after be  true,  not  men  i\  of  OM  bodj  Oi 
believers  in  one  place,  but  <•!  all  the  va 


488 


ON  THE  LORD'S  SUPPER. 


rious  and  multiplied  nations  of  the  earth, 
in  every  land. 

A  late  writer,  in  the  following  para- 
phrase on  that  petition  in  the  Lord's 
prayer,  "  thy  will  be  done  on  earth  as  it 
is  in  heaven,"  has  delightfully  intimated 
the  blessedness  of  such  a  conformity  to 
the  Divine  will,  as  we  may  then  expect. 
"  In  heaven  thy  will  is  the  inviolable 
law.  Myriads  of  ministers  encircle  thy 
throne,  who  cease  not  to  celebrate  and 
serve  thee,  with  uninterrupted  praises, 
and  unerring  obedience.  O  that  such 
fidelity  were  found  on  earth  !  that  the 
sons  of  men  did  even  now  resemble  that 
celestial  society,  to  which  they  hope 
hereafter  to  be  united!  were  animated 
with  the  like  holy  ardent  zeal,  and  could 
give  themselves  to  God  with  the  same 
entire  devotion  !  We  are  blind  and  vain, 
but  thou  art  wise  and  good.  Wise  there- 
fore in  thy  wisdom,  secure  under  thy 
care,  great  and  happy  in  humility  and 
subjection,  we  have  no  wishes  but  in  thee. 
Our  whole  desire  and  glory  is  to  be,  to 
do,  to  suffer,  whatsoever  thou  art  pleased 
to  appoint." 

Christian  reader,  does  not  true  zeal  for 
the  glory  of  God,  and  enlarged  benevo- 
lence for  the  best  happiness  of  man, 
equally  excite  us  to  pray  and  labour  for 
the  advancement  of  such  a  state  of  bles- 
sedness ?  What  a  world  would  this  be, 
if  that  peaceful,  meek,  kind,  and  tender 
spirit,  in  which  we  often  come  from  the 
Lord's  Table,  were  universally  diffused  ? 
Men  would  be  like  angels,  and  earth  like 
heaven.  Yes ;  what  a  happy  world 
would  this  be  even  now,  if  all  men 
could,  on  good  grounds,  hope  that  they 
had  received  the  Holy  Spirit,  were  chil- 
dren of  God,  and  going  to  his  heavenly 
kingdom ;  and  if  the  communion  of 
the  saints  were  a  general  blessing.  Thus 
"  the  Lord  shall  comfort  Zion,  he  will 
comfort  all  her  waste  places ;  and  he 
will  make  her  wilderness  like  Eden,  and 
her  desert  like  the  garden  of  the  Lord ; 
joy  and  gladness  shall  be  found  therein, 
thanksgiving  and  the  voice  of  melody." 
Isa.  li,  3.  Supposing  the  Lord's  Supper 
to  be  devoutly  and  universally  observed, 
it  would  be  as  "  the  tree  of  life,  which 
bare  twelve  manner  of  fruits,  and  yielded 
her  fruit  every  month  :  and  the  leaves  of 


the  trees  were  for  the  healing  of  the  na 
tions." 

Let  us  then  remember  that  there  i 
much  within  our  own  reach  for  aidin 
the  coming  on  of  this  blessed  time.  Eve 
ry  step  in  the  way  of  righteousness  help 
to  advance  and  bring  it  on ;  every  si 
which  we  commit  retards  its  progress 
and  does  something  towards  hinderin 
not  only  our  own  happiness,  but  the  gen 
eral  happiness  of  the  human  race.  Le 
us  remember,  that  every  additional  com- 
municant gained  to  attend  the  Lord's 
Supper  in  a  right  spirit,  who  before  alto- 
gether neglected  it,  or  attended  it  only 
formally,  is  another  inroad  on  the  king- 
dom of  darkness,  sin,  and  misery ;  and 
another  approach  towards  the  universal 
establishment  of  that  blessed  empire, 
which  "  is  not  meat  and  drink,  but  right- 
eousness, and  peace,  and  joy,  in  the  Holy 
Ghost. 


CHAPTER  XII. 

On  Communion  with  Christ. 

The  Communion  of  the  body  and 
blood  of  Christ,  is  a  means  of  enjoying 
communion  with  him  on  earth,  and  also 
a  pledge  of  that  glorious  communion 
which  Christians  hope  for  in  heaven. 

There  is  a  communion,  a  holy  and  a 
delightful  interchange  of  affectionate  com- 
munication between  Christ  and  his  peo- 
ple. This  agreement,  fellowship,  and 
friendship  (and  we  have  the  authority  of 
Scripture,  for  applying  even  such  terms 
to  so  high  and  heavenly  an  intercourse,) 
are  so  near,  entire,  and  intimate,  that  the 
same  Scripture  compares  the  union  be- 
tween Christ  and  his  people  to  that  of 
the  husband  and  the  wife.  Ephes.  v,  29 
— 32.  The  vine  and  the  branches.  John 
xv,  1 — 8.  The  body  and  the  members. 
1  Cor.  xii,  12—27. 

It  is  a  communion  promised  to  all  his 
obedient  disciples — "  He  that  hath  my 
commandments  and  keepeth  them,  he  it 
is  that  loveth  me :  and  he  that  loveth 
me  shall  be  loved  by  my  Father ;  and  I 
will  love  him,  and  will  manifest  myself 
to  him."    When  Judas,  on  hearing  these 


ON  THE  LORD'S  SUPPER. 


i*9 


.vords,  asked  how  the  Lord  would  mani- 
est  himself  to  them,  and  not  to  the 
vorld  ;  he  replies : — "  If  a  man  love  me, 
ie  will  keep  my  words,  and  my  Father 
vill  love  him,  and  we  will  come  unto 
lim,  and  make  our  abode  with  him." 
lence  it  is  clear  that  there  is  a  peculiar 
nanifestation  of  Christ  to  his  people- 

The  world,  as  our  Lord  intimates, 
nows  not  of  this  communion  :  it  under- 
tands  it  not :  it  ridicules  the  idea.  But 
till  the  real  Christian  is  privileged  to 
njoy  a  sensible,  perceptible,  and  enliven- 
ig  intercourse  with  his  Lord.  He  has 
secret  and  spiritual  access  to  him,  and 
omfort  from  him.  Jesus  Christ  is  his 
est  friend,  and  his  gracious  support, 
^fuge,  and  strength. 

Jesus  Christ  speaks  to  him  through 
\e  holy  Scriptures.  Often  by  them  iie 
;  touched  and  affected  with  godly  sor- 
3W  for  sin,  with  ardent  desires  after 
oliness,  and  with  a  lively  hope  of  fu- 
ire  glory.  Often  in  reading  the  sacred 
olume  he  hears  the  voice  of  Christ,  and 
ius  is  led  to  communion  with  him.  His 
aviour  more  directly  still  impaits  grace 
)  his  soul,  by  the  gift  and  teaching  of 
ie  Holy  Ghost,  whose  office  it  is  to  take 
f  the  things  of  Christ  and  show  them 
)  us.  Thus  do  we  discover  his  grace 
nd  glory,  long  for  his  presence,  and 
arnestly  seek  him.  He  to  whom  '"all 
ower  in  heaven  and  earth  is  given," 
Deaks  again  in  his  Providence.  If  trials 
nd  sorrows  are  sent,  consolations  are 
enerally  at  the  same  time  so  mingled 
ith  them,  that  in  his  lu  st  moments  the 
•hristian  thanks  God  for  them.  If  hlcs- 
ngs  are  bestowed,  they  are  received  as 
even  through  a  Saviour.  In  every  prov- 
ince, his  voice,  his  hand,  and  his  love 
lay  be  marked.  All  are  designed  i<> 
•ad  us  to  nearer  communion  with  him. 
11  should  be  viewed  as  the  manifest*' 
on  of  his  care  and  wisdom,  his  compas- 
on  and  tenderness.  The  Christian  has 
irs  to  hear  this  voice,  has  eyes  to  see 
lis  hand,  has  a  heart  to  feel  this  love, 
fe  knows  Christ  and  is  known  of  him. 

Christian*  have  an  unreserved  rom- 
uinion  with  Christ.  Drawn  by  his 
pirit,  they  rejoice  to  go  to  him.  They 
»ve  his  day,  his  house,  his  people,  and 
very  path  of  dm  v.  where  they  find  their 

09 


Saviour.  His  grace  descends  on  them, 
and  their  hearts  are  raised  to  him.  "  Tru- 
ly," says  St.  John,  "our  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus 
Christ."  There  is  no  friendship  on  earth 
so  entire,  so  unreserved,  and  so  invalua- 
ble, as  that  which  subsists  between  Christ 
and  the  faithful  soul.  It  is  a  friendship 
which  has  ever  subsisted  between  the 
believer  and  his  God.  Enoch  walked 
with  God.  Abraham  was  called  the 
friend  of  God.  Jesus  said  to  his  disci- 
ples— "  Ye  are  my  friends,  if  ye  do 
whatsoever  I  command  you.  Hence- 
forth, I  call  you  not  servants,  for  the 
servant  knoweth  not  what  his  Lord  doeth ; 
but  I  have  called  you  friends,  for  all 
things  that  I  have  heard  of  my  Father,  I 
have  made  known  unto  you."  How 
many  are  the  benefits  of  having  such  a 
friend!  He  is  a  friend  always  near  at 
hand,  ever  willing  to  hear  us,  who  bears 
with  our  infirmities,  who  instructs  us 
with  the  wisest  counsel,  gives  us  the 
most  effectual  aid,  and  never  leaves  us 
nor  forsakes  us.  He  is  an  unchanging 
and  unnchangeable  friend.  The  Chris- 
tian's privilege  is  to  know  this  friend, 
consult  him,  ask  for  his  guidance,  con- 
verse with  him,  tell  him  all  his  sorrows, 
and  all  his  sins,  depend  on  him  for  sup- 
port in  all  difficulties,  for  supplies  in  all 
wants,  and  east  all  his  cares  upon  him. 
Thus  he  has  communion  with  Christ. 

This  communion  is  specially  enjoyed 
nt  his  tahlr.  A  blessed  intercourse  with 
Christ  as  of  one  friend  with  another,  and 
an  exchange  of  the  endearing  pledges  of 
mutual  love,  are  what  this  >.ieiameni  is 
greatly  calculated  to  promote.  What 
Christian  has  not  found,  that  as  the  eyes 
of  the  disciples  at  ICmmaus  were  opened, 
our  Lord  making  himself  known  to  them 
"in  the  Weaking  of  bread;"  so  some- 
times now  at  his  table,  he  manifests  him 
•self  toMiis  people,  and  they  too  are  ready 
to  say  to  each  other — "Did  not  our 
hearts  burn  within  ns  while  he  talked 
with  us  by  the  way  ?" 

iOftt  after  the  lir.st  reception  of  the 
Lord's  Supper,  and  with  a  direct  refer 
enee  to  that  institution,  our  Lord  said, 
"  I  will  drink  no  more  of  this  foil  ol 
the  vine,  until  that  day  thai  I  drink  it 
new  in  the  kingdom  of  God  "  Mark  \iv, 


490 


ON  THE  LORD'S  SUPPER. 


25 ;  see  also  Matt,  xxvi,  20.  The  term 
new,  often  signifies  the  excellence,  truth, 
and  superior  nature  of  what  was  so 
named  ;  and  wine  is  a  common  figure  for 
joy  and  gladness.  "  The  kingdom  of 
God"  may  either  refer  to  his  spiritual 
kingdom  in  this  world,  or  his  kingdom 
of  glory  hereafter.  Under  this  figure, 
then,  of  drinking  new  wine  with  his  dis- 
ciples, our  Lord  may  intend  to  denote 
the  passing  away  of  the  Jewish,  and  the 
superior  excellence  of  the  Christian  Dis- 
pensation, the  joy  of  his  people,  through 
the  power  of  the  Holy  Ghost,  in  their 
Saviour,  and  his  joy  in  them,  both  in  the 
church  militant  on  earth,  and  in  that 
triumphant  above.  And  as  the  passage 
is  connected  with  the  Lord's  Supper,  it 
seems  to  include  a  blessed  promise  of  a 
peculiar  communion  with  his  people  in 
their  due  observance  of  that  institution. 
In  this  view  of  the  Lord's  Supper,  we 
have  here  not  only  communion  with  our 
Christian  brethren,  but  have  the  highest 
and  most  delightful  communion  with  our 
Saviour  in  that  spiritual  kingdom,  which 
he  has  established  on  earth,  as  well  as 
the  happy  prospect  of  being  ever  with 
him  in  the  heavenly  kingdom. 

The  mode  of  expression — "  drinking 
new  wine  in  the  kingdom  of  God,"  sug- 
gests many  encouraging  thoughts. 

It  shows  us  that  Christ  there  peculiar- 
ly manifests  his  presence.  Though  in- 
visible to  the  eye  of  sense,  the  eye  of 
faith  can  behold  him  as  the  present  and 
the  real  Head  of  his  family ;  not  only 
coming  in  like  the  king  in  the  marriage 
supper  to  see  the  guests ;  but,  though 
unseen,  presiding  over  all  who  assemble 
around  his  table,  and  blessing  them  ac- 
cording to  their  wants.  How  refreshing 
the  thought,  that  here  Christ  is,  as  it 
were,  inviting  every  faithful  disciple  to 
partake  of  his  blessings ;  saying — "  Eat, 
O  friends;  drink,  yea,  drink  abundantly, 
O  beloved  !"  A  supply  for  every  want 
of  our  souls  is  thus  offered  and  assured 
to  us.  The  atonement  through  his  blood, 
the  remission  of  sins,  the  love  of  God, 
the  gift  of  the  Holy  Spirit,  and  all  the 
blessings  of  the  New  Covenant,  are 
afresh  exhibited  and  assured  io  every 
believer  by  the  appointed  ministers  of 
Christ,  and  under  his  special  direction. 


The  expression.  "  drinking  new  wine,'' 
suggests  also,  that  freedom  with  which 
we  here  have  intercourse  with  our  Lord. 
We  feel  a  degree  of  liberty  and  freedom 
with  those  with  whom  we  are  permitted 
to  eat  and  drink.  The  Christian  has 
this  blessed  freedom  of  access  to  Him, 
who  is  £;  God  over  all,  blessed  for  ever ;" 
to  .one  higher  than  the  highest.  Our 
Lord  condescends  to  say — "  If  any  man 
hear  my  voice,  and  open  the  door,  I  will 
come  in,  and  will  sup  with  him,  and  he 
with  me."  Rev.  iii,  20.  The  great  Mon- 
arch that  Christians  obey,  puts  on 
haughty  and  distant  coldness  and  reserve; 
though  infinite  dignity  and  glory  arc 
shed  around  him,  all  is  softened  by 
infinite  condescension,  grace,  and  love. 
While  Christians  have  the  King  of  kings 
for  their  Lord  and  Saviour,  they  have  a 
perfect  freedom  of  access  to  this  grej 
King,  even  as  to  a  bosom  friend- 

This  communion  is  calculated  to  fill 
us  with  joy.  The  most  enlightened,  dej 
voted,  and  comprehensive  mind,  cannotf 
conceive  a  higher  joy  on  earth  than  than 
which  he  experiences,  on  whom  the  Lord? 
"lifts  up  the  light  of  his  countenance.'* 
The  most  exquisite  earthly  enjoyments, 
the  tenderest  sensibilities  of  our  nature, 
joined  to  the  highest  delights  of  human 
friendship  and  love,  are  all  poor  and  vain 
compared  with  those  superior  joys  which 
Christ  can  and  does  bestow  on  his  friends. 
What  communion  on  earth  can  be  like 
his  who  died  for  us,  and  who  lives  m 
make  intercession  for  us?  Whose  efe 
cellencies  of  wisdom,  equity,  tenderness, 
power,  and  glory,  can  compare  witfi 
Christ's  ?  Are  we  privileged  to  have; 
access  to  the  "  wonderful  Counsellor,  the 
mighty  God,  the  Prince  of  Peace?" 
surely,  the  very  prospect  of  it  should  ex- 
cite the  liveliest  desire  after  it,  the  enjoy- 
ment of  it  should  make  the  pleasures  of 
the  world  for  ever  worthless  and  taste- 
less. Christian  reader,  lose  not  your 
happiness  in  the  mere  vanities  of  time 
and  sense,  but  to  seek  to  rise  to  the  full 
enjoyment  of  your  amazing  privileges. 

This  subject  may  well  alford  great 
consolation  in  all  the  troubles  of  this 
life.  Whatever  your  difficulties  may  be, 
whether  from  the  state  of  your  affairs, 
from  the  perverseness  of  those  around 


ON  THE  LORD'S  SUPPER. 


you,  from  the  power  of  indwelling  sin, 
or  from  many  temptations  ;  still,  spirit- 
ual communion  with  your  Saviour  in  his 
kingdom  of  grace,  and  the  hope  of  full 
and  perfect  enjoyment  of  him  in  his 
kingdom  of  glory,  may  well  both  sup- 
port and  console  you-  Come  then  to 
1  Jesus  in  every  period  of  sorrow.  He  is 
your  Refuge  and  Strength.  In  commun- 
ion with  him  every  trouble  will  be  great- 
ly mitigated,  or  altogether  removed. 
What  tongue  can  tell  the  happiness  of 
him  who  lives  with  his  Saviour  as  with 
tan  ever  present  companion  and  guide ; 
who  has  communion  with  Jesus  as  an 
^All-sufficient  Friend  ;  who  became  man 
'for  our  salvation,  and  is  still  touched  with 
la  feeling  of  our  infirmities,  and  sympa- 
thises with  us  ! 

But  communion  with  Christ  heie  on 
earth,  however  enjoyed,  whether  in  dai- 
jly  prayer,  in  his  house,  through  his  prov- 
idences, by  his  word,  or  at  his  table,  is 
ithe  sure  pledge  of  eternal  abiding  with 
pirn  in  the  glory*  which  is  to  come. 
Those  who  hear  the  voice  of  Christ, 
whom  he  knows  and  who  follow  him, 
are  his  people,  and  of  them  he  says — 
r  I  give  unto  them  eternal  life,  and  they 
shall  never  perish,  neither  shall  any 
[pluck  them  out  of  my  hands/' 

It  is  not  only  the  pledge,  it  is  also  the 
\foretaste  of  this  bliss  ;  the  beginning  of 
ithose  eternal  joys  which  shall  never  fail. 
'When  in  a  right  spirit  you  surround  the 
Lord's  Table,  you  have  a  type  and  em- 
blem, faint  it  is  true,  yet  sufficiently  sig- 
nificant, of  the  glorious  feast  above.  Here 
indeed  Christ  is  only  invisibly  present, 
but  the  spiritual  joys  here  frit,  arc  simi- 
lar to  those  above  ;  and  the  holy  feelings 
here  excited,  are  the  beginnings  of  a  more 
perfect  holiness  to  be  for  ever  possessed 
hereafter.  Here  indeed  we  sec  hid]  by 
faith,  there  by  sight:  lure  all  that  en- 
compass the  table  are  imperfect,  there  all 
who  surround  the  throne  are  perfectly 
holy.  Here  they  are  soon  obliged  to 
separate;  there  they  go  no  more  out, 
but  live  in  the  perpetual  enjoyment  of 
holiness,  love,  eternal  glory,  and  the 
presence  of  Christ.  But  to  have  at  this 
table  any  earnest  of  the  future  inherit- 
ance, and  any  anticipation  of  its  ^ongs 
of  triumph,  its  holy  joys  and  its  blessed 


491 

employments,  may  well  endear  the  sol- 
emn ordinance  to  every  faithful  commu- 
nicant. 

Let  us  now  proceed  to  notice  the  heav- 
enly communion. 

If  communion  with  Christ  on  earth  be 
so  great  a  privilege,  how  much  greater 
will  be  the  blessedness  of  that  which  we 
shall  enjoy  above  !  The  highest  figures 
are  used  to  give  us  some  view  of  the  fu- 
ture glory.  It  is  called  a  kingdom,  a 
father's  kingdom  ;  a  crown,  a  crown  of 
glory.  It  is  Paradise,  the  Paradise  of 
God  ;  a  marriage  supper,  the  marriage 
supper  of  the  Lamb.  Let  us  then  en- 
deavour to  contemplate  the  exceeding 
bliss  of  that  day  under  the  figure  of 
drinking  new  wine  in  the  kingdom  of 
God.  Thus  St.  John  describes  that  scene 
of  glory — il  The  marriage  of  the  Lamb 
is  come,  and  his  wife  hath  made  herself 
ready,  and  to  her  it  was  granted  that  she 
should  be  arrayed  in  fine  linen,  clean 
and  white ;  for  the  fine  linen  is  the 
righteousness  of  the  saints.  And  he 
said  unto  me,  Write,  Blessed  are  they 
that  are  called  unto  the  marriage  supper 
of  the  Lamb.  And  he  saith  unto  me, 
These  arc  the  true  sayings  of  God."  Kcv. 
xix,  7-9. 

Conceive,  then,  the  immortal  soul  pre- 
pared and  made  meet  for  that  eternal  in- 
heritance ;  wholly  free  from  all  guilt  and 
pollution,  and  admitted  into  the  heavenly 
company  ;  and  then  we  shall  be  able  to 
form  some  better  idea  of  that  supreme 
happiness  which  we  can  never  fully  con- 
ceive here  below. 

Let  us  first  notice  the  joy  of  our  Lord 
in  the  hapjfinrss  of'  his  pr<>}>lr.  Is  there 
a  purer  or  higher  joy  than  the  perfect 
happiness  of  those  whom  we  love,  when 
we  have  contributed  to  it  ■  Such  is  the 
joy  of  our  Lord  and  Saviour.  What 
words  can  declare  his  love  to  his  re- 
deemed 7  How  he  loved  them  with  an 
everlasting  love,  loved  them  when  cue 
mies,  died  for  them,  strove  with  them  j 
and,  when  perverse  ami  obstinate,  over 
came  them  even  by  love  itself!  They 
arc  "the  travail  of  his  soul,"  and  their 
happiness  is  the  reward  of  his  sufferings. 
In  the  scene  of  ineffable  glory  of  which 
we  now  speak,  Christ  beholds  them  com 
pletclv  blessed  in  him,  and  with  hnn 


492 


ON  THE  LORD'S  SUPPER. 


His,  and  his  Father's  glory,  are  in  a  new 
way  manifested  to  all  created  intelligen- 
cies  by  the  bliss  of  ransomed  sinners. 
For  this  joy  "  he  endured  the  cross." 
Mow  will  the  joy  of  Christ,  beloved  as 
he  is  by  the  Christian,  fill  and  enlarge 
every  believer's  heart  with  the  highest 
gladness. 

The  Christian  shall  there  behold  the 
glory  of  Christ.  We  think  the  Apostles 
and  first  disciples  favoured,  who  beheld 
his  veiled  glory.  We  wonder  not  at 
Zaccheus  climbing  a  tree  to  get  even  a 
glimpse  of  the  Son  of  God,  when  he 
dwelt  on  earth.  Christian  reader,  real- 
ize by  faith,  for  a  moment,  the  delightful 
thought  that  your  eyes  shall  behold  your 
beloved  Saviour  in  glory,  and  be  able 
steadfastly  to  gaze  on  his  matchless 
beauty,  without  being  confounded  by  the 
effulgence  of  his  brightness  !  Hard  it  is 
for  us  now  to  raise  our  souls  to  any  view 
of  him  by  faith  ;  but  then,  without  diffi- 
culty, wandering,  or  effort,  we  shall,  with 
perfect  ease  and  happy  freedom,  behold 
our  gracious  Redeemer  "  face  to  face,  and 
see  him  as  he  is." 

We  shall  also  hear  the  words  of  Christ. 
What  heart  can  imagine  the  bliss  of  that 
day,  when  Christ  himself  shall  speak  to 
you — "  Enter  thou  into  the  joy  of  thy 
Lord."  Then  we  shall,  not  as  now  by 
painful  studies,  by  the  experience  of  ma- 
ny tiials,  by  continual  struggling  and  ef- 
fort in  prayer,  attain  some  faint  knowl- 
edge of  God  and  his  ways,  for  Christ 
himself  shall  converse  with  us,  and  we 
with  him.  Then  will  he  show  us  the 
wisdom  and  love  of  our  heavenly  Father, 
in  all  that  now  seems  dark  and  ob- 
scure, for  he  will  fulfill  that  promise  in 
its  greatest  and  fullest  meaning — "  What 
I  do  thou  knowest  not  now,  but  thou 
shalt  know  hereafter."  And  not  only 
will  the  goodness  of  our  Heavenly  Fa- 
ther be  thus  discovered  to  us  in  all  past 
events,  but  we  shall  enter  into  a  far  deep- 
er knowledge  of  his  excellence  than  we 
can  now  conceive,  and  shall  better  un- 
derstand the  declaration — "  This  is  life 
eternal,  to  know  thee,  the  only  true  God, 
and  Jesus  Christ  whom  thou  hast  sent." 

We  shall  also  constantly  dwell  with 
Christ.  Here  the  Christian  has  in  some 
happy  moments  had  a  transient  glimpse 


of  his  future  bliss,  and  occasionally  has 
been  filled  with  joy  unspeakable  and  full 
of  glory.  But.  how  transient !  How  soon 
the  eye  of  faith  becomes  dim  !  How 
soon  the  affections  again  sink  and  grovel 
on  the  earth  !  How  soon  the  spiritual 
view  of  the  glory  and  presence  of  Christ 
disappears !  It  will  not  be  so  there. 
That  prayer  will  then  be  fully  answered 
— "  Father,  I  will  that  they  also  whom 
thou  hast  given  me,  be  with  me  where  I 
am  ;"  perpetually  with  me,  never  more 
to  be  separated — "  that  they  may  behold 
my  glory."  Happy  would  the  Christian 
be,  did  no  sin  now  obscure  the  light,  and 
damp  the  joy  of  communion  with  Christ. 
Happy  would  he  be  could  he  always  live 
with  Christ,  and  always  be  near  and 
close  to  him.  It  will  be  so  then.  We 
shall  never,  through  corruption,  leave 
him  ;  and  he  will  never  be  provoked,  by 
sin,  to  leave  us. 

Thus  shall  the  Christian  share  the  joys 
of  his  Saviour.  That  high  and  holy 
fellowship  and  friendship,  which  began 
on  earth,  and  here  afforded  some  bright 
beams  of  peace,  and  hope,  and  happi- 
ness, shall  be  perfected  above.  O  what 
heart  can  now  conceive  the  things  which 
God  has  prepared  for  them  that  love  him ! 
We  shall  understand  what  we  cannot 
now  even  imagine ;  we  shall  know  in 
our  happy  enjoyment  of  them  the  full 
meaning  of  those  words — "  In  thy  pres- 
ence is  fulness  of  joy  ;  at  thy  right  hand 
there  are  pleasures  for  evermore." 

Nor,  having  mentioned  in  a  former 
chapter  the  communion  of  saints  0* 
earth  as  one  of  the  benefits  connected 
with  a  due  reception  of  the  Lord's  Sup- 
per, must  we  altogether  pass  by  that  far 
more  exalted,  and  that  perfected  comk 
munion  of  saints  in  heaven ;  when,  with- 
out any  alloy  of  sin  in  ourselves,  or  in 
them,  we  shall  join  the  heavenly  hosts 
in  glory.  The  heart  of  the  believer,  itt 
the  lively  exercises  of  faith,  almost  sick- 
ens with  desire  to  enter  the  blissful  so- 
ciety of  "  the  spirits  of  just  men  made 
perfect ;"  to  be  like  the  holy  angels,  and 
ever  with  them ;  to  join  the  glorious 
company  of  the  Apostles,  the  goodly 
fellowship  of  the  prophets,  the  noble  ar- 
my of  martyrs,  and  the  whole  church 
universal  and  triumphant.    Who  can  tell 


ON  THE  LORD'S  SUPPER. 


493 


the  enraptured  emotions  of  the  redeemed 
soul,  escaping  from  the  snares  of  every 
enemy  here,  when  we  shall  ascend  to 
dwell  with  none  but  friends ;  none  but 
holy  and  blessed  spirits,  full  of  love  and 
of  happiness  !  What  will  it  be  to  asso- 
ciate with  them,  to  partake  their  bliss, 
for  ever  to  leave  this  lower  scene  of 
darkness,  toil,  and  conflict,  and  there  "  to 
sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven !"  O 
Christians,  how  eagerly  should  we  look 
for,  how  earnestly  haste  unto,  and  how 
diligently  prepare  for  the  coming  of 
that  day  ! 


CHAPTER  XIII. 

I   The  due  improvement  of  the  Lord's 
Supper. 

I  The  design  of  this  chapter  is  to  fur- 
nish such  hints  as  may  assist  the  com- 
friunicant  to  obtain  practical  advantage 
from  his  observance  of  this  institution. 
D  his  subsequent  course.  The  state  of 
nind  which  is  fostered  at  the  Lord's  Ta- 
ble, the  feelings  there  excited,  and  the 
blessings  there  enjoyed,  should  be  brought 
pnto  practical  application,  and  maintained 
by  watchfulness  and  prayer.  "  Look  to 
yourselves,  that  we  lose  not  those  things 
uvhich  we  have  wrought."  2  John  8. 
I  Some  seem  to  think  that  if  they  have 
received  the  outward  elements  in  a  seri- 
t>us  manner,  abstained  from  their  world- 
y  business  before  and  after,  restrained 
ttieir  tongues  from  rough  and  unkind  re- 
Inarks,  and  behaved  with  sobriety  for  the 
lay,  that  then  they  have  done  an  accept* 
l>lc  service  to  God.  But,  Christian  read- 
er, let  our  aim  be  higher  and  better  than 
ihis.  Seek  duly  to  improve  the  ordi- 
nance, so  that  it  may  be  a  fresli  spring  to 
i  holy  life. 

In  attending  to  the  due  improvement 
!>f  the  Lord's  Supper,  it  may  be  expedi- 
ent, first  to  review  what  is  past,  and  then 
o  notice  the  duties  to  which  the  faithful 
wrfmunicant  is  specially  called.  Such 
ti  woik  necessarily  calls  for  retirement 
md  reflection.  Self-recollection,  and  com- 
munion with  God  in  secret,  should  there- 


fore succeed,  as  soon  as  we  have  oppor- 
tunity, to  our  more  public  employments.* 

Suppose  ihen  the  Christian  to  have  re- 
tired to  his  closet,  one  of  his  first  duties 
will  be  to  review  the  state  of  his  mind 
during  the  past  solemnity. 

In  order  to  ascertain  whether  it  has 
been  such  as  we  may  have  reason  to  hope 
will,  on  the  whole,  through  the  merits  of 
the  Redeemer,  be  acceptable  to  God  (Rom. 
xiv.  18;)  let  us  make  a  few  practical  in- 
quiries, with  reference  to  the  exercise  of 
those  graces  which  we  have  before  shown 
to  be  necessary  to  receiving  the  Lord's 
Supper  with  benefit;  such  as  repentance, 
faith,  gratitude,  and  charity  (see  chap, 
ix  ;)  and  with  reference  to  those  directions 
which  have  been  before  given  for  the  em- 
ployment of  the  mind  during  the  com- 
munion service. — See  Chap.  x. 

The  chief  thing  is,have  you  duly  remem- 
bered Christ  at  his  table  ?  You  may  know 
this  by  the  holy  tempers  and  dispositions 
which  such  a  rememberance  is  calcula- 
ted to  produce  and  increase. 

A  due  remembrance  of  Christ  will  in- 
crease penitence  and  sorrow  for  sin.  The 
contemplation  in  a  right  spirit  of  the  on- 
ly begotten  of  his  Father,  "  wounded  for 
our  transgressions,"  is  evidently  calcula-  N 
ted  to  produce  fresh  convictions  of  the 
evil  and  guilt  of  all  sin  ;  and  contrition 
and  compunction  for  our  many,  our  wil- 
ful, and  our  repeated  transgressions. 
When  with  the  eye  of  faith  we  look  to 
him  whom  we  have  pierced,  then  it  is  we 
mourn  for  sin,  and  our  hearts  rise  in  ho 
ly  indignation  against  ourselves.  Have 
we,  then,  felt  at  the  Lord's  Table  any 
thing  like  a  deeper  and  more  lively  sense 
of  our  shameful  ingratitude,  our  cold  af- 
fections, and  our  base  rebellions  ?  Has 
this  produced  in  us  any  feelings  of  godly 

♦It  is  recorded  <>f  the  pioui  Bonaell,  "  When 
he  returned  from  Chinch  lie  immediately  retir- 
ed to  his  closet,  ami  spent  a  considerable  time  in 
his  own  private  prayers  and  praises.  And  as  his 
wife  was  still  his  fellow  communh  ant,  so  with 
her  he  prayed  before  dinner ;  bleating  <i<>d  for 

that  happy  oppoi  tunity  Lriv<  n  them  both  <'f  com- 
memorating mir  Saviour's  sufferings  and  receiv- 
ing the  pledges  of  his  reconciled  favour*,  and 
praying1  for  all  th<>»e  who  had  been  partakers 
with  them  that  day,  or  at  any  <-th<  i  lime,  of  thOM 
blessed  means  nf  grace  which  tiny  had  then  rc 
ceived."— Sec  Hamilton's  Life  of  15  mu  ll. 


491 


ON  THE  LORD'S  SUPPER. 


sorrow,  and  truly  humbled  us  before  our 
Heavenly  Father  ? 

If  Christ  be  duly  remembered,  grati- 
tude will  be  a  prevailing'sentiment  in  our 
hearts.  You  cannot  consider  aright  your 
obligations  to  him  without  some  emotions 
of  love  in  your  bosom.  You  will  be  ready 
to  say,  Surely  I  ought  to  love  Christ.  He 
made  me,  and  died  for  me  ;  he  whom  I 
have  slighted  and  neglected,  and  who  yet 
intercedes  daily  in  my  behalf,  justly  de- 
mands my  warmest  affections,  and  my 
whole  heart.  What  friend  have  I  so  pow- 
erful, so  wise,  so  tender,  so  forbearing,  as 
Christ  ?  See  if  there  were  ever  sorrow 
like  his  sorrow,  and  that  he  underwent 
for  me !  Unsolicited,  undesired,  unvvel- 
comed,  he  came  and  stood  in  the  gap  be- 
tween me  and  eternal  ruin.  He  disclos- 
ed the  way  to  endless  glory,  and  he  now 
guides  me  by  his  Holy  Spirit  along  the 
path  of  life ;  and  can  I  remember  this 
love  aright  without  some  kindling  of  grat- 
itude in  my  heart  ? 

To  this  we  may  well  join  admiration, 
as  another  effect  of  a  due  remembrance 
of  Christ.  Who  is  so  worthy  of  our  ad- 
miration as  he  who  is  the  source  of  all  the 
excellence  that  is  in  others,  and  who  com- 
bines in  himself  whatever  is  great,  and 
whatever  is  good  ;  whatever  is  worthy  of 
love  and  of  praise  ?  At  the  Lord's  Table 
you  behold  the  most  exalted  of  all  beings 
giving  his  life  a  ransom  for  you,  and  ten- 
dering to  you  the  blessings  which  you 
need.  Though  he  be  "  the  brightness  of 
his  Father's  glory,  and  the  express  image 
of  his  person  ;  yet  he  receiveth  sinners, 
and  eateth  with  them.1'  Can  we  then 
contemplate  this  astonishing  mystery  of 
redeeming  love,  without  some  sentiments 
of  admiration?  When  the  spirit  is  calm 
and  the  heart  is  pure,  can  we  but  admire 
the  grace  of  Christ,  and  sing  the  song, — 
H  Worthy  is  the  Lamb  that  was  slain  to 
receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory  and 
blessing  ?"  The  angels  above  "  desire  to 
look  into  these  things,"  and  they  sing  his 
praise ;  can  we  then,  when  we  remem- 
ber what  he  has  done,  but  be  warmed  with 
his  love,  and  re-echo  the  angelic  song, — 
"  Blessing,  and  honour,  and  glory,  and 
power,  be  unto  him  that  sitteth  on  the 
throne,  and  to  the  Lamb  for  ever?" 


But  perhaps  you  find,  on  inquiry,  that 
instead  of  having  devout  and  holy  feel- 
ings,your feetings  have  been  cold  and  dull. 
and  your  mind  has  been  wandering  and 
distressed.  Your  examination  should 
tend  to  ascertain  whether  there  be  not  a 
cause  for  this  in  yourself.  It  is  true  that 
Christians  often  find  themselves  more 
harrassed  by  their  corruptions  at  the  sea- 
sons of  devotion,  than  at  other  times. 
The  exercises  of  prayer  and  communion 
with  God,  directly  oppose  the  stream  of 
sin,  and  its  torrent  being  stemmed,  swells 
more  against  us.  Satan,  too,  perhaps, 
peculiarly  tempts  us  at  such  a  season, 
filling  the  mind  with  vain  and  trifling 
thoughts ;  .and  God  permits  it  to  be  so, 
that  we  may  be  kept  humble.  We  are 
ready  enough  to  rest  in  our  services,  poor 
as  they  are :  what  would  it  be  if  they 
were  wholly  right  ?  But  while  we  make 
these  allowances,  it  is  still  true,  as  it  has 
been  observed,  that  "  unless  in  the  case  of 
bodily  disease,  or  erroneous  views  of  Di- 
vine truth,  the  want  of  comfort  in  reli- 
gion springs  from  open  or  secret  sin,' 
from  backsliding  in  heart,  or  in  life. 
The  joy  of  God's  salvation  is  a  holy  joy, 
not  to  be  found  in  the  ways  of  sin,  nor 
to  be  experienced  in  an  evil  heart  of  un- 
belief, departing  from  the  living  God." 

Inquire  then  if  any  sin  yet  reign  un- 
mortified  in  your  heart.  Inquire  how 
you  approached  to  that  holy  table.  On 
this  point  we  refer  you  to  what  has  been 
already  said,  chap.  xi.  If  you  went 
thither  carelessly,  not  preparing  at  all, 
or  very  slightly,  or  as  a  matter  of  self- 
righteousness,  to  make  you  worthy,  as 
you  vainly  fancied,  to  appear  before  God ; 
in  any  of  these  cases,  no  wonder  that' 
you  meet  with  a  rebuke,  rather  than  a 
blessing ;  and  instead  of  light,  found 
darkness.  If  you  have  received  ignor- 
antly  or  irreverently,  uncharitably,  or 
with  a  carnal  mind,  the  advice  of  Peter 
applies  to  you — "Repent,  therefore,  of; 
this  thy  wickedness,  and  pray  to  God, 
if  perhaps  the  thoughts  of  thine  heart 
may  be  forgiven  thee."  Acts  viii,  21  — 
23.  If  you  have  gone  thus  carelessly 
and  presumptuously,  you  have  profaned 
a  solemn  ordinance,  and  you  have  sinned 
greatly  before  God.  But  still  be  not 
cast  down  in  despair,  as  if  this  were  an 


ON  THE  LORD'S  SUPPER. 


495 


unpardonable  sin.  Now,  in  your  retire- 
ment, humble  yourself  before  God,  and 
you  may  here  perhaps  first  be  taught 
your  natural  corruption  and  helplessness; 
you  may  here  first  learn  the  lessons  of 
brokenness  of  heart,  and  sorrow  before 
God.  Though  we  should  deeply  mourn 
and  carefully  watch  and  strive  against 
every  sinful  act,  yet  the  wonderful  grace 
of  God  overrules  sometimes  even  the 
very  failings  of  his  servants  to  their  ulti- 
mate spiritual  benefit. 

Having  thus  pointed  out  the  review 
which  it  is  desirable  to  take  of  the  state 
of  our  minds,  and  given  such  hints  as 
may  assist  those  wlio  have  not  received 
with  comfort  or  apparent  profit,  or  have 
not  duly  received,  we  proceed  to  point 
out  the  duties  to  which  the  faithful  com- 
municant is  called. 

We  have  reason  to  hope  that  most  of 
jjthose  who  have  duly  prepared,  will  find 
on  their  return  from  this  Sacrament,  that 
even  when  they  have  had  no  remarkable 
elevation,  they  have  still  been  enabled  to 
go  through  the  duty  with  seriousness  and 
attention;  something  of  a  holy  impres- 
sin  is  left  on  their  minds,  some  check  is 
given  to  the  love  of  sin,  and  some  addi- 
tional strength  for  holy  duties. 

And  some  can  in  more  favoured  pe- 
ll riods  say,  "  I  enjoyed  much  of  the  pres- 
ence of  God,  had  communion  with  my 
Saviour  and  his  people,  and  it  was  a 
time  of  refreshing  from  the  presence  of 
j  the  Lord." 

In  either  of  these  cases  those  words 
are  applicable  to  us,  "  What  shall  I  ren- 
der unto  the  Lord  for  all  his  benefits  to- 
hwards  me  ?  I  will  take  the  cup  of  salva- 
tion,* and  call  upon  the  name  of  the 
Lord ;   I  will  pay  my  vows  unto  the 


*  In  this  term  there  is  an  allusion  to  a  rus- 
tom  amnnff  the  Jews  of  takinq-  a  cup,  called  the 
cup  of  deliverance,  salvation,  or  blessinjr,  at 
their  solemn  feasts,  or  when  otlcrin^  s;icrificcs 
for  particular  mercies  ;  so  that  is  as  if  David 
had  said,  "I  will  call  all  my  friends  together  to 
rejoice  with  me,"  and  taking1  the  cup  which  we 
call  the  cup  of  salvation,  (because  when  blessed 
and  set  apart  we  arc  wont  thus  to  commemorate 
the  blessings  which  we  have  received,)  "1  will 
magnify  the  power,  goodness,  and  faithfulness 
of  God  my  Saviour,  before  all  the  company,  and 
then  give  it  to  them,  that  they  may  together 
with  me  praise  his  name." — Sec  Note,  chap.  x. 


Lord  now,  in  the  presence  of  all  his 
people."  Ps.  cxvi.  Great  have  been  his 
benefits  to  you.  "  Jesus  Christ  hath  been 
evidently  set  forth  crucified  among  you." 
You  have  seen  that  his  blood  was  shed 
for  the  remission  of  sins,  and  you  have 
been  led  to  contemplate  the  risen  Sa- 
viour in  heaven  as  still  cariying  on  the 
work  of  mercy  ;  there  pleading  for  you, 
thence  bestowing  his  Holy  Spirit,  there 
preparing  a  home  for  you,  and  there 
waiting  to  receive  you.  Jesus  Christ 
has  afresh  tendered  himself  and  all  his 
salvation  to  you  through  his  ministers, 
and  you  have  received  the  emblems  ap- 
pointed, not  only  to  exhibit  his  atone- 
ment, but  to  be  given  to  each  of  his  peo- 
ple personally,  to  assure  them  of  their 
individual  interest  in  his  salvation.  The 
inquiry  under  the  sense  of  these  bene- 
fits should  be — H  What  shall  I  render 
unto  the  Lord  ?"  Christian  reader,  see 
what  beloved  sin  you  can  now  for  ever 
put  away.  Ask  yourself — "  How  can  I 
now  set  forth  the  glory  of  God,  and  most 
advance  his  kingdom  ?  In  what  possi- 
ble way  can  I  best  manifest  my  sense  of 
his  benefits  ?"  What  are  the  duties  to 
which  I  am  now  specially  called  ?  We 
will  state  them  in  a  few  practical  direc-^ 
tions. 

1.  Abound  more  in  acts  of  devotion. 
Let  us  praise  our  God  more.  There  will 
ever  be  a  remarkable  contrast  between 
God's  blessings  and  our  returns.  He  be- 
stows innumerable  blessings.  We  have 
nothing  to  give  to  him.  After  having 
done  all,  "  we  are  unprofitable  servants/' 
But  he  accepts  a  thankful  spirit  as  a  suit- 
able return  for  his  blessings.  "  Whoso 
offereth  me  praise  he  glorifietli  me."  Let 
us  then  cultivate  a  lively  sense  of  God's 
mercies,  and  a  continual  recollection  and 
grateful  acknowledgment  of  them.  So 
shall  we  most  resemble  the  blessed  an- 
gels above,  whose  happiness  it  is,  through 
all  eternity,  to  praise  and  glorify  God. 
And  11  as  the  beams  of  the  divine  good- 
ness everlastingly  shine  upon  them,  so 
there  is  an  everlasting  reflection  of  the 
same  goodness  in  the  incessant  returns 
of  praise  and  thanksgiving  from  them.'' 
Again,  let  us  be  more  fervent  and  con- 
stant in  prayer.  If  we  have  had,  in  the 
Lord's  Supner,  intimate  communion  With 


• 


496 


ON  THE  LORD'S  SUPPER. 


God.  let  us  not  lose  the  benefit  by  neg- 
lecting again  to  seek  him.  Not  one  of 
the  duties  which  now  lie  before  you,  can 
you  fulfill  in  your  own  strength.  Not 
one  of  your  enemies  can  you  resist  by 
your  own  power.  You  are  wholly  de- 
pendent on  the  Lord.  Go  then  more 
constantly  and  simply  to  him.  If  we 
have  obtained  many  blessings  in  answer 
to  our  supplications,  let  it  encourage  usi 
to  more  frequent  prayer.  Though  wei 
may  tell  an  earthly  friend  if  he  will  give 
us  our  requests,  we  will  trouble  him  no 
more ;  it  need  not  be  so  with  God.  Nay, 
quite  the  reverse.  David  says,  "  Because 
he  hath  inclined  his  ear  unto  me,  there- 
fore will  I  call  upon  him  as  long  as  I 
live/'  That  repetition  of  request  which 
would  be  offensive  to  man,  is  most  grate- 
ful to  Him  in  whom  all  fulness  dwells, 
and  who  delights  to  give  to  them  that 
ask.  Let  God's  benefits,  then,  in  the 
Lord's  Supper,  lead  you  to  expect  more 
from  him,  and  to  spend  more  time  than 
ever  you  have  before  done  in  prayer  to 
him.  Let  us  also  be  more  diligent  in 
searching  the  Scriptures.  Here  is  the 
lamp  to  our  feet  and  the  light  that  will 
direct  our  paths.  Here  the  blessings  and 
the  duties  of  that  New  Covenant,  the 
ratification  of  which  you  have  been  com- 
memorating, are  fully  displayed  for  your 
comfort  and  your  guidance.  Have  to 
say  then  with  David — "I  made  haste  and 
delayed  not  to  keep  thy  commandments." 
Ps.  cxix.  60. 

2.  Remember  your  greater  obligations 
to  obedience.  Though  we  are  bound  to 
fulfill  the  will  of  God  as  hjs  creatures,  it 
is  well  to  have  added,  as  we  have  done 
at  the  Lord's  Table,  the  new.  distinct,  and 
additional  engagements  of  holy  resolu- 
tions and  vows,  the  self-binding  authority 
of  devout  dedication  of  ourselves  to  God. 
It  is  calculated  to  impress  more  deeply 
on  our  minds  the  solemn  duty  of  obedi- 
ence to  God's  holy  law.  There  is  also  a 
greater  sin  in  disobedience,  after  such  a 
voluntary  surrender  of  ourselves  to  God. 
"  When  thou  shalt  vow  a  vow  unto  the 
Lord  thy  God,  thou  shalt  not  be  slack  to 
pay  it,  for  the  Lord  thy  God  will  surely 
require  it  of  thee,  and  it  would  be  sin  in 
thee."  Dept.  xxiii.  21.  Ifaman  keep 
not  his  solemn  promise  and  engagement, 


we  call  him  dishonest  and  fraudulent. 
If  those  that  are  married,  break  their 
vows  of  fidelity,  we  consider  them  as 
adulterers  and  adulteresses;  what  then 
are  we  to  think  of  those  who  break  vow* 
of  an  infinitely  stronger  and  more  awful 
nature — who  are  unfaithful  to  God  him-%, 
self?  Let  us  then  endeavour  to  know 
and  to  feel  with  David,  "  Thy  vows  are 
upon  me,  O  Lord,"  Ps.  lvi.  12.  The  Scrip-; 
tural  rule  is  "  when  thou  vowest  a  vow 
defer  not  to  pay  it."*    Our  first  aim  then 


*  I  have  frequently  been  asked  by  pious  per^* 
sons,  and  especially  by  some  young-  converts^ 
whether  they  might  not  he  likely  to  be  mor9 
I faithful  to  God,  if  they  considered  themselves 
as  making  votes,  similar  to  those  recorded  in  the-3 
Old  and  New  Testaments ;  and  whether  it  wasjj 
not  lawful  and  expedient,  by  some  peculiar,  and- 
solemn  act  of  self-dedication,  to  devote  theras 
selves  more  intently  to  the  service  of  the  Re-* 
deemer  and  Saviour  of  their  souls.  Much  may.! 
be  said,  and  very  much  has  been  written  on  u .  i  s 
subject.  The  following  observations  of  Dr^ 
Wardlaw,  express  in  much  better  terms  than  1r 
could  employ,  my  own  sentiments. 

"  Of  such  vows  as  were  permitted  and  com- 
mon under  the  Old  Dispensation,  we  have  no, 
recorded  and  approved  examples  under  the  New ; 
nor  are  any  directions  given  us*,  for  the  making-' 
or  performance  of  them.     Resolutions  in  the' 
strength  of  Divine  grace,  to  serve  the  Lord,  to» 
cleave  to  him  and  to  his  word,  and  to  his  ways, 
we  may,  with  propriety,  form  and  express.  Of 
this  nature  indeed  is  the  language  of  God's  peo- 
ple in  their  addresses  to  him,  every  day ;  and 
always  has  been  and  always  must  be. 

"  'I  will  go  in  the  strength  of  the  Lord  God.' 
But  for  the  '  binding  of  the  soul '  by  special  ob- 
ligations, such  as  imprecatory  oaths,  whether 
verbal  or  written ;  for  bringing  ourselves  under, 
a  bond  superadded  to  the  sanction  of  the  Divine 
command,  I  am  not  sure  that  we  have  any  war- , 
rant,  either  from  the  conduct  or  the  writings  of 
the  apostles  of  Christ.  Paul's  vows,  recorded' 
in  the  18th  and  21st  chapters  of  the  Acts  of  the 
Apostles,  and  others  of  a  like  nature,  belonged 
to  the  Old  Dispensation ;  which  had  then  only 
1  waxed  old,  and  was  ready  to  vanish  away,'  and,J 
although  virtually  abolished  by  the  death  of 
Christ,  was  not  yet,  in  practice,  finally  set  aside. 

"Vows  have  been  a  snare  to  the  conscience 
of  many  ;  especially  of  the  weak,  who  have  often 
been  more  afraid  of  transgressing"  because  GotPs' 
rows,  they  say,  are  upon  them,  than  on  account 
of  the  simple  and  immediate  obligation  of  Divine* 
authority.  They  are  apt,  too,  as  every  things 
must  be,  that  is  of  our  own  devising,  when  theju 
do  not  produce  a  spirit  of  bondage  and  fear,  tgfj 
engender  the  opposite  one  of  eelf-rig-hteooaj^H 
fidence  and  presumption.  Vows  of  celibacy  qnd" 
pilgrimage;  vows  of  money,  houses,  and  lands,' 
to  pious  uses;  vows  at  baptism,  and  the  I<oflw 
Supper,  at  admission  to  church  fellowship  ;  and 
at  ministerial  ordination  ;  and  the  oaths  of  per- 


ON  THE  LORD'S  SUPPER, 


497 


should  be,  after  receiving,  to  bring  our 
good  resolutions  into  practice,  forsaking 
our  past  sins,  and  performing  our  omit- 
ted duties.  As  you  are  no  longer  your 
own,  let  this  be  your  feeling — "  I  am 
now  fixed,  immoveably  fixed  for  Christ 
md  holiness,  against  sin  and  Satan.  The 
matter  is  settled  never  to  be  called  in 
luestion  again — I  will  serve  the  Lord." 
Whatever  others  may  do,  have  a  settled 
conviction  that  you  can  no  longer  halt 
)etween  two  opinions.  You  must  be 
'steadfast,  immoveable,  and  always  a- 
)ounding  in  the  work  of  the  Lord." 
When  a  temptation  presents  itself,  let  us 
fhen  put  it  off,  saying,  as  Earle  remarks, 
f  Is  such  an  action  becoming  what  thou 
Slidst  lately  at  the  Lord's  Table  promise  ? 
ts  such  a  conduct  worthy  of  a  Christian, 
(ind  becoming  for  a  communicant?  Does 
Bhe  indulgence  of  such  a  fleshly  lust  be- 
come a  disciple  of  the  holy  Jesus,  the 
mmaculate  Lamb  of  God?  Is  pride, 
oassion,  malice,  envy,  and  uncharitable- 
less,  suitable  to  the  solemn  profession  of 
feturning  to  him,  who  came  to  destroy 
he  works  of  the  Devil  ?"  Let  us  re- 
member also,  that  our  obligations  are  not 
if  a  transitory  nature,  but  for  our  whole 
pes.  There  are  those  who  will  be  very 
Itrict  for  a  little  time  after  the  sacrament, 
put  soon  return  to  their  former  sinful  lib- 
erties. Such  conduct  seems  to  show  that 
|hey  have  not  yet  been  acting  under  the 
ijeeling  of  gratitude  and  love.  We  should 
iot  obey  under  the  restraint  of  fear,  the 
|ondage  of  an  unwilling  mind,  reluctant- 
ly brought  to  discharge  tiie  outward  scr- 
fices ;  but  freely  and  gladly  giving  God 
wr  whole  hearts. 

1  3.  Endeavour  to  retain  the  holy  feei- 
ng!1 that  have  been  excited.  You  are 
Bt timing  to  a  chilling  and  distracting 
yorld.  The  devout  and  heavenly  thoughts 
fbich  filled  your  mind  at  the  Lord's  Ta- 


pnal  and  national  eovenantinjr,  although  some 
jf  them  arc  more  objectionable  than  ot  hers,  ap- 
har  alike  destitute  of  New  Testament  warrant 
IV lien  the  word  vow  ia  used,  ai  it  frequently  is 
hionymou.sly,  or  nearly  so,  with  the  word  rrsn- 
\/tion,  it  were  idle  to  quarrel  with  a  mere  term. 
I  ia  our  duty,  however,  to  beware  of  ensnaring 
Air  souls,  by  self-invented  and  self-imposed  ob- 
lations, and  of  every  such  addition  to  his  will, 
&  mipht  draw  upon  us  the  reproof,  'Who  hath 
■quired  this  at  your  hands?'  " — G.  T.  B. 

03 


ble,  may  soon  be  dissipated  and  lost.  It 
should  be  our  aim  and  effort  to  gain  the 
spirit  of  holiness  as  a  blessed  habit  of 
our  minds,  so  that  we  may  not  be  holy 
only  on  a  sacrament  day,  but  holy  at  all 
times,  and  in  all  places.  This  is  that 
"  spiritual  mind  which  is  life  and  peace," 
and  till  we  gain  this,  we  shall  never  truly 
know  the  blessedness  of  real  religion. 
You  have  perhaps  had  in  this  solemn 
service,  or  in  connexion  with  it,  lively 
desires  excited  in  your  heart  after  the 
Saviour's  piesence  and  glory;  you  have 
been  led  to  aspire  after  and  long  for  those 
superior  joys  which  are  "at  his  right 
hand  for  evermore  ;"  and  have  been  rea- 
dy to  say,  "  Blessed  is  he  that  shall  eat 
bread  in  the  kingdom  of  God."  O  then 
after  the  enjoyment  of  such  feelings  and 
desires,  let  us  no  longer  cleave  so  to  the 
dust  as  to  make  this  world  our  resting 
place,  and  our  portion,  as  we  have  here- 
tofore done,  but  rather  set  our  affections 
on  things  above.  You  have,  perhaps, 
felt  a  strength  of  attachment  to  Christ, 
which  you  have  never  before  experien- 
ced. Be  it  your  aim  to  keep  this  feeling 
strong  in  your  hearts,  that  your  love  may 
never  wax  cold. 

4'.  Contend  more  vigorously  with 
your  spiritual  enemies.  Every  time  we 
receive  the  Lord's  Supper,  we  renew 
afresh  our  baptismal  vow,  and  renounce 
afresh  our  three  great  enemies,  the  Devil 
and  all  his  works,  the  pomps  and  vani- 
ties of  this  wicked  world,  and  all  the  sin- 
ful lust  of  the  flesh.  0  do  not  merely 
profess  to  serve  God  ;  do  not  serve  him 
with  your  lips  only,  while  your  heart  is 
in  league  with  his  enemies.  Be  not  so 
inconsistent  as  to  act  in  direct  contradic- 
tion to  those  solemn  professions  which 
you  have  been  making  in  the  presence  of 
God  and  his  people,  by  again  yielding  to 
the  temptations  of  Satan,  and  walkinu 
after  the  course  of  this  world,  and  fol- 
lowing the  devices  of  your  own  evil 
heart.  Surely  it  19  a  suitable  thought 
after  this  service,  "  I  have  disclaimed  the 
world  as  my  portion,  shall  I  then,  for  the 
compassing  of  a  little  of  its  forbidden 
gain,  WTOng  my  brother  to  whom  I  ought 
to  do  good  ?  wrong  my  profession,  which 
I  ought  to  adorn  ?  and  wrong  my  con- 
science, which  I  ought  to  keep  void  of 


493 


ON  THE  LORD'S  SUPPER. 


offence?*'  In  the  words  of  St.  Paul. 
"  Ye  cannot  drink  of  the  cup  of  the 
Lord,  and  the  cup  of  Devils  :  ye  cannot 
be  partakers  of  the  Lord's  Table,  and  of 
the  table  of  Devils.  What  fellowship 
hath  righteousness  with  unrighteousness  ? 
and  what  communion  hath  li^ht  with 


mies,  boldly  confessing  our  Saviour  be- 
fore men,  and  "  speaking  good  of  his 
name." 

5.  Endeavour  to  attain  more  of  the 
mind  of  Christ.  Imitate  the  Saviour 
whose  death  you  have  been  commemo- 
rating.   O  that  there  were  such  a  love  to 


darkness?  and  what  concord  hath  Christ j Christ,  and  delight  in  him.  and  admira- 
with  Belial?  wherefore  come  out  from  tion  of  him,  that  we  copied  his  graces, 
among  them,  and  be  ye  separate,  saith  and  were  never  contented  till  we  were 


the  Lord."  Avoid  then  all  unnecessary 
associations  with  worldly  and  wicked 
people.  Do  not  make  them  the  compan- 
ions of  your  choice.  Rather  say  with 
David  {;  Depart  from  me,  ye  evil  doers, 
for  I  will  keep  the  commandments  of  my 
God."  Come  out  from  the  sinful  practices, 
the  vain  amusements,  and  the  trifling 
pursuits  of  the  world.    You  belong  to  a 


like  him.  Let  the  same  spirit  animate 
you  which  animated  him,  the  spirit  of 
gentleness,  meekness,  patience,  and  love ; 
the  spirit  of  faith,  devotion,  self-denial, 
and  zeal.  The  disciples  should  be  like 
their  master.  c:  He  that  saith  he  abideth 
in  him,  ought  himself  so  to  walk,  as  he 
also  walketh."  The  Apostles,  from  their 
having  been  with  our  Lord,  attained 
something  of  his  holy  courage  and  firm- 
lier  companions."*"  Iness :   and  their  enemies  even  "took 

We  have  noticed  that  Christians  may  knowledge  of  them  that  they  had  been 
be  specially  harassed  by  their  corrup-  with  Jesus.  O  that  there  were  such  an 
tions,  at  seasons  of  devotion ;  and  it  has  evident  elevation  of  piety  in  every  corn- 


been  sometimes  found  that  after  receiv- 
ing, they  have  been  much  tempted  by 
their  great  adversary.  They  have  been 
tempted,  perhaps,  to  think  highly  of 
themselves  as  spiritual  and  holy  charac- 
ters. Guard  against  thus  falling  into 
pride,  the  peculiar  temptation  of  the 
Devil.  "  Eating  and  drinking  in  the 
presence  of  Christ,"  (Luke  xiii,  36,)  are 


municant,  such  meekness,  heavenly-mind- 
edness,  and  self-denial,  that  all  around 
could  see  the  blessed  effects  of  commun- 
ion with  Christ  at  his  table  ! 

6.  Cultivate  a  spirit  of  sincere  love, 
love  to  the  brethren,  and  to  all  men. 
This  duty  is  here  taught  with  much  ad- 
vantage. Having  seen  in  this  ordinance 
that  Christians  are  all  members  of  the 


by  no  means  decided  proofs  of  eminent  same  body,  consider  what  love  there 


piety.  At  other  times  we  are  tempted 
after  the  enjoyment  of  a  spiritual  privi- 
lege, to  become  careless,  unwatchful,  and 
off  our  guard.  It  is  recorded  for  our  ad- 
monition, that  Peter  denied,  and  all  the 
disciples  forsook  their  master  after  the 
Lord's  Supper.  Let  us  then  M  watch  and 
pray."  Let  us  go  from  the  Lord's  Sup- 
per, not  to  indulge  sloth  and  negligence, 
but  to  a  holy  walk  with  God,  and  a  deter- 
mined conflict  with  all  cur  spiritual  ene- 

•  On  the  important  subject  of  communicant;? 
entering-  into  the  eraieties  and  amusements  of 
the  world,  I  had  intended  to  have  offered  a  few- 
remarks  in  the  form  of  a  Note  in  this  place, 
where  the  matter  is  but  slightly  touched  upon 
by  the  author  of  the  Treatise.  My  remarks, 
however,  were  found  too  extended  to  be  put  into 
a  Note,  ard  I  have  been  oblig/cd  to  throw  them 
into  the  form  of  an  Essay,  and  publish  them  as 
an  /lppendix.  The  reader  is  therefore  referred 
to  thr  close  of  this  volume. — G.  T.  B. 


should  be  among  them.  Let  us  frequent, 
and  delight  in,  the  society  of  the  pious. 
David  says,  "  I  am  a  companion  of  all 
them  that  fear  thee,  and  of  them  that  keep 
thy  precepts."  Surely  we  ought  to  have  a 
tender  sympathy  in  each  other's  sorrows 
and  joys.  Let  this  holy  feast  teach  as 
disinterested,  fervent,  pure,  self-denying, 
undissimulating  love  to  the  brethren  ;  to 
be  like  minded  one  towards  another  ac- 
cording to  Christ  Jesus  ;  to  put  away  as 
much  as  possible  all  coldness,  distance, 
suspicions,  and  jealousies ;  and  to  be 
open,  kind,  and  tender-hearted,  "  forgir- 
ing  one  another  even  as  God  for  Christ's 
sake  has  forgiven  you."  It  has  been 
well  said,  "  let  those  that  have  had  com- 
munion with  God  in  this  ordinance  be 
able  to  appeal  to  their  relations  and  do- 
mestics, and  all  they  converse  with,  and 
to  vouch  them  for  witnesses,  that  they 


ON  THE  LORD'S  SUPPER. 


have  mastered  their  passions,  and  are 
grown  more  mild  and  quiet  in  their  fami- 
lies than  formerly  they  were.  Let  us 
never  give  occasion  to  the  enemies  of  re- 
ligion to  say  that  the  seiiousness  of  re- 
ligion makes  men  sour  and  morose,  and 
that  zeal  in  devotion  disposes  them  to 
peevishness  and  passion  ;"*  let  us  rather 
•show  that  the  more  earnest  we  are  in  re- 
ligion, the  more  we  are  cheerful  and 
amiable,  and  loving  towards  all  with 
whom  we  have  to  deal. 

This  love  will  be  shown  in  gladly 
availing  ourselves  of  opportunities  to  do 
good,  and  seeking  for  such  opportunities. 
(It  will  also  manifest  itself  in  attention  to 
the  wants  of  the  poor.  If  we  ourselves 
pave  richly  partaken  of  the  feast  which 
[God's  mercy  has  provided  for  us,  "  let  us 
jsend  portions  unto  them  for  whom  noth- 
ing is  prepared."  Neh.  viii,  10.  Let  us 
:oe  thoughtful  of  the  spiritual  and  tempo- 
ral wants  of  the  afflicted  poor  around  us. 
,  7.  Adorn  the  Religion  of  your  Sa- 
viour. Let  our  spirit  and  temper,  our 
words,  and  our  whole  conduct  and  be- 
naviour,  be  such  as  u  becometh  the  Gos- 
pel of  Christ."  How  devout,  how  holy, 
and  how  spiritual  was  the  conversation 
pf  our  Lord,  (as  we  have  it  recorded 
from  the  14th  to  the  17th  chapters  of  St. 
John's  Gospel.)  after  first  administering 
ind  partaking  of  this  ordinance  !  O  that 
mr  conversation,  too,  like  his,  may  ever 
lfter  be  full  of  love,  and  kindness,  and 
•levotion  !  Again,  a  faithful  discharge  of 
•elative  duties  truly  adorns  religion. 
'  The  master  ruling  with  gentleness  ;  the 
iervant  labouring  with  cheerfulness  and 
"tdclity  ;  the  husband  kind  and  tender; 
he  wife  meek  and  obedient  ;  the  father 
nixing  parental  affection  with  correction; 
;he  son  manifesting  filial  love  with  duti- 
ful submission  ;  and  so  in  every  other 
•elation,  eacli  fulfilling  the  duties  of  their 


♦  Sec  Henry's  Communicant's  Companion. 


499 

j  station.  This  will  make  our  houses  tem- 
ples ;  and  the  charity,  forbearance,  pa- 
tience, and  submission  shown  one  to 
another  in  such  families,  will  be  the  most 
convincing  proof  that  Chiist  really  dwells 
under  that  roof."  God  has  brought  you 
near  to  him,  M  that  you  may  be  unto  him 
for  a  people,  and  for  a  name,  and  for  a 
praise,  and  for  a  glory."  The  profession 
of  religion  made  at  the  Lord's  Table 
seems  to  impress  this  duty  of  honouring 
his  name  with  peculiar  force.  You  have 
been  publicly  confessing  Christ  before 
men,  and  acknowledging  your  hope  in 
him  before  his  people.  You  have  also 
received  from  him  the  tokens  of  his  fa- 
vour. The  honour  of  Christ  is  then  in 
some  measure  entrusted  to  you.  The 
world,  perversely  enough,  and  sometimes, 
alas !  to  their  eternal  ruin,  judge  of 
Christ  and  his  Gospel  by  the  conduct  of 
his  professing  people.  Your  failings 
may  be  a  stumbling  block;  your  stead- 
fastness in  faith,  hope,  and  love,  a  bles- 
sing to  many.  Christian  communicant ! 
your  tempers  and  dispositions  should  set 
forth  the  excellence  of  Christ  to  a  world 
in  ignorance  of  him.  When  the  more 
glorious  light  of  the  sun  has  left  us,  the 
mild  and  peaceful  beams  of  the  moon  en-  > 
lighten  a  land  otherwise  enveloped  in 
darkness ;  and  give  us  some  faint,  yet 
cheering  resemblance  of  the  beauty  and 
benefit  of  the  greater  light  of  heaven. 
Christian  communicant,  let  your  light 
borrowed  from  the  Saviour,  reflect  some 
peaceful  and  beneficial  rays  in  the  midst 
of  a  dark  world.  "  Let  your  tight  so 
shine  before  men,  that  they  may  see  your 
good  works,  and  glorify  your  Father 
which  is  in  heaven." 

We  conclude  the  whole  of  this  part  of 
the  Treatise,  by  pressing  on  the  reader's 
attention  the  importance  of  observing  this 
ordinance,    and    repeating    the  dying 

charge  of  the  Redeemer] 

THIS  DO, 
IN  RKMlvMHlIANCK  OF  MF. 


A  TREATISE  ON  THE  LORD'S  SUPPER. 


PART  II. 

DESIGNED  TO  ASSIST  THE  COMMUNICANT  IN 
DEVOUTLY  RECEIVING  IT. 


CHAPTER  I. 

Helps  for  Self-examination. 

In  the  former  part  of  this  Treatise,  the 
subject  of  self-examination,  as  a  part  of 
preparation  needful  before  the  first  recep- 
tion of  the  Lord's  Supper,  has  been  al- 
ready considered.  But  as  self-examination 
is  a  duty  of  continual  recurrence,  we  will 
endeavour  to  give  some  farther  help  to 
the  constant  performance  of  it,  and  show 
how  far  it  may  be  profitably  varied. 

Well  would  it  be  for  Christians,  if  they 
were  in  the  habit  of  close  daily  self-ex- 
amination. It  is  not  indeed  easy,  or  per- 
haps practicable,  for  those  engaged  in  all 
the  bustle  of  business  in  large  cities,  to 
give  much  time  to  this  work  ;  but  what 
Christian  could  not  pause  for  a  few  mo- 
ments before  his  evening  prayer,  look 
back  on  the  past  day,  trace  what  has 
been  the  course  of  his  thoughts,  words, 
and  actions ;  and  so  be  better  prepared 
for  all  the  parts  of  prayer.* 


But  before  the  reception  of  the  Lord's 
Supper,  the  duty  cannot  in  ordinary  cases 
be  neglected  without  the  breach  of  a  di- 
vine precept,  "  Let  a  man  examine  him- 
self, and  so  let  him  eat  of  that  bread  and 
drink  of  that  cup."  A  watch  requires  not 
only  to  be  wound  up  daily,  but  at.  occa- 
sional intervals  a  particular  looking  into, 
to  be  cleaned  and  oiled  afresh. 

These  general  directions  may  with  ad- 
vantage be  first  attended  to. 


*  The  following-  questions  have  been  recom- 
mended for  this  purpose. 

Questions  for  the  Evening 

1.  What  mercies  have  I  received  this  day ;  an- 

swers of  prayer;  deliverance  from  evil; 
common  or  remarkable  blessings  1 

2.  What  sin  have  I  committed  1     What  duty 

omitted  ? 

3.  What  have  I  done,  endeavoured,  or  designed 

for  the  glory  of  God,  or  the  good  of  my 
neighbours  ;  or  what  opportunities  have  1 
neglected  of  promoting  them  ? 
1.  With  what  success  have  I  encountered  thc>3C 
sins  to  which  my  circumstances  or  consti- 


tution most  incline  me ;  passion,  sloth,  im- 
purity, intemperance,  vanity,  &c. 

5.  Have  I  been  looking  to  Jesus  as  my  right- 

eousness, my  strength,  and  my  example  1 

6.  How  have  I  improved  my  time  this  day  1 

Have  I  made  any  progress  in  religion  1 
Have  1  thought  of  death  and  judgment  1 
Have  I  walked  with  God  ? 

7.  Have  I  prayed,  and  how  ?    Have  I  read  the 

Scriptures,  and  how? 

8.  What  mercy  do  I  want  for  soul  or  body,  my- 

self or  my  relations,  that  I  may  now  ask  it  1 

9.  Have  I  remembered  my  promises  made  at- 

the  last  sacrament,  and  how  have  I  perform- 
ed them  1 

Questions  for  the  Morning. 

1.  Did  I  read  and  pray,  meditate,  and  examine 

myself  last  night ;  and  in  what  manner  ? 

2.  Did  I  think  of  God  the  last  thing  on  lying 

down,  and  the  first  thing  on  rising  up  7 

3.  What  sin  have  I  committed  in  thought,  word, 

or  deed,  and  what  duty  has  been  omitted 
since  the  last  evening  1 

4.  What  occasions  may  I  probably  have  this 

day  of  serving  God,  and  benefitting  my 
neighbour  1 

5.  To  what  temptations  am  I  likely  to  be  ex- 

posed 1 

6.  What  mercies  have  I  received,  and  what  Mess- 

ing! do  I  now  need  ? 

7.  Is  it  my  desire  to  live  this  day  by  the  faith 

of  the  Sun  of  God  >  Gal.  ii.  20. 


ON  THE  LORD'S  SUPPER. 


501 


1.  Let  a  fixed  time  be  set  apart,  before 
you  receive  the  communion,  for  this  du- 
ty. It  is  a  duty  that  cannot  be  discharg- 
ed incidentally  orin  a  moment,nor  without 
some  self-denial  and  resolution. — Some- 
thing has  already  been  said  on  this  sub- 
ject ;*  but,  with  reference  to  that  exam- 
ination, which  is  always  desirable  when 
we  from  time  to  time  receive  the  Lord's 
Supper,  some  farther  remarks  may  be 
made. 

Dr.  Owen  gives  the  following  sensible 
directions  on  this  point ;  "  Take  care  that 
the  time  to  be  spent  in  preparation,  nei- 
ther entrenches  on  the  occasions  of  the 
outward  man,  nor  on  the  weakness  of 
the  inward  man.  If  it  does,  they  will 
be  too  hard  for  us.  There  is  a  double 
direction  in  Scripture  ;  one  is,  "  God  will 
have  mercy  and  not  sacrifice."  When  the 
observance  of  sacrifices  sensibly  entrench 
es  on  duties  of  mercies,  God  does  not  re 
quiie  it.  The  other  is,  "  bodily  exercise 
profiteth  little."  When  we  assign  so  long 
a  time  as  wearies  our  spirits,  and  observe 
the  time,  because  of  the  time,  it  is  bodily 
exercise ;  and  when  the  vigour  of  our 
spirits  is  gone,  it  is  not  a  sacrifice  in 
which  God  delights. — Prudence  is  here 
required." 

Yet  on  the  other  hand  he,  remarks, 
"  Let  not  the  lime  allotted  be  so  short,  as 
.to  be  unmeet  for  going  through  the  duty 
effectually.  Men  may  be  ready  to  turn 
their  private  prayer  into  a  few  jejacula- 
tions,  and  going  in  or  out  of  a  room, 
may  serve  them  for  preparation  for  the 
most  solemn  ordinance.  This  has  lost 
us  the  power,  the  glory,  and  the  beauty 
-of  our  profession,  which  are  greatest 
and  brightest  when  Christians  are  most 
exact  in  preparation  for  their  duties. 
After  particular  sins  and  mercies,  or  be- 
fore particular  duties,  we  should  uiso  add 
a  more  solemn  preparation." 

It  is  impossible  to  give  any  rule  as  to 
the  length  of  time  that  should  be  given. 
The  obligation  of  persons  varies  with 
their  situations  and  circumstances  ;  but 
we  apprehend  even  those  most  limited 
for  time,  might,  by  due  efforts,  even  if 
the  time  were  redeemed  from  sleep,  (in 
which  they  would  only  copy  the  highest 


See  Chap.  ix. 


example,  Luke  vi.  12,)  give  at  least  an 
hour  to  this  duty  on  some  day  previous 
to  that  on  which  they  receive  the  Lord's 
Supper.  Those  of  more  leisure  might 
give  several  hours.  Give  such  time  as, 
consistently  with  your  other  duties,  you 
can  spare ;  but  let  the  time  in  every  case 
be  so  employed,  not  as  a  task  but  as  a 
blessing ;  not  merely  as  a  requirement, 
but  as  a  privilege  and  advantage.  In- 
deed you  may  be  assured,  as  the  result 
of  the  experience  of  many,  that  the  more 
close,  and  faithful,  and  diligent  you  are 
in  self-examination,  the  more  comfort 
and  benefit  you  are  likely  in  the  result  to 
receive. 

But  it  may  be  asked,  is  a  man  never 
to  receive  the  Lord's  Supper,  without  a 
minute  and  particular  self-examination. 
We  may  distinguish  between  the  young- 
er Christian,  in  his  first  approach  to  this 
holy  table,  and  the  more  advanced  Chris- 
tian, steadily  persevering  in  the  ways  of 
God.  In  our  early  reception  of  the  Lord's 
Supper,  great  care  and  attention  in  pre- 
paration is  of  peculiar  importance  and 
benefit.  But  an  advanced  Christian,  who 
has  known  and  loved  the  truth  for  many 
years,  and  gradually  been  growing  in 
grace,  has  to  a  certain  degree  an  habits 
ual  preparation.  Should  he  unexpected- 
ly find  the  Lord's  Supper  to  be  adminis- 
tered, we  doubt  not  he  would  receive  it 
with  much  advantage,  without  any  other 
than  his  habitual  preparation  of  mind. 
Yet  even  to  him  we  are  persuaded  it 
would  be  profitable  to  inquire  into  the 
course  of  his  conduct,  since  he  last  re- 
ceived :  and  to  him  the  season  of  retire- 
ment and  self-ieflection,  to  which  this  or- 
dinance calls  us,  is  a  matter  of  great  and 
incalculable  benefit. 

Yet  beware  of  formality  and  self-right- 
eousness. The  author  cannot  but  fear 
that  the  general  use  of  "  the  Week's  Pre- 
parations," however  well  intended  by 
those  who  published  them,  or  those  who 
read  them,  tends  to  build  up  a  person  in 
a  fancied  worthiness  und  righteousness 
of  his  own,  which  is  supposed  to  fit  him 
to  receive  those  spiritual  blessings  which 
the  Gospel  shows  are  freely  given  to  the 
unworthy  ;  or  else  tends  to  sink  him  in- 
to a  mere  formal  aet  without  Spirit,  life, 

or  benefit 


502 


ON  THE  LORD'S  SUPPER. 


A  second  general  direction  that  may 
be  useful  is  this,  Consider  the  Holy  Scrip- 
tures as  the  great  test  by  which  you  are 
to  try  yourself.  They  are  the  only  true 
standard  of  self-examination  j  the  touch- 
stone which  discovers  at  once  the  charac- 
ter of  the  metal.  But  as  the  sacred  vol- 
ume is  far  too  large  to  be  gone  through 
at  any  particular  time,  we  would  recom- 
mend the  following  plan  which  has  been 
found  useful.  When  you  endeavour  to 
ascertain  if  you  repent  of  sin,  read  the 
51st  Psalm,  and  compare  the  state  of  your 
own  views  and  feelings  with  those  of 
penitent  David.  When  you  examine 
whether  you  have  a  lively  faith,  read  the 
11th  of  Hebrews,  and  notice  there  the 
effects  of  true  faith,  and  inquire  how  your 
faith  influences  you.  When  you  try 
your  state  of  mind  as  to  a  sense  of  God's 
mercy,  read  the  103d  Pslam,  and  corn- 


to  try  yourself.  A  point  of  inquiry  that 
may  often  advantageously  occupy  our 
attention,  is  our  fidelity  in  our  peculiar 
circumstances,  and  in  the  discharge  of 
relative  duties.  What  does  my  situation 
require  ?  What  are  my  difficulties,  temp- 
tations, and  dangers  1  How  do  I  fulfil  my 
duty  as  parent  or  child,  husband  or  wife, 
master  or  servant,  minister  or  hearer, 
brother  or  sister,  poor  or  rich,  in  public 
or  in  private  ?  Here  is  a  large  and  very 
important  subject  for  profitable  self-ex- 
amination. 

One  more  general  direction  may  be 
added — Conduct  this  examination  in  the 
spirit  of  prayer.  If  this  be  neglected, 
self-examination  may  only  prove  a  mean 
of  delusion  and  danger  to  your  immortal 
soul.  We  are  all  prone  to  think  well  of 
and  to  justify  ourselves. — "  The  heart  is 
deceitful  above  all  things,"  and  Satan  is 


pare  your  affections  with  those  of  the  ingenious  to  suggest  to  our  minds  many 


grateful  Psalmist.  When  you  would  as- j  excuses  for 
certain  the  state  of  your  soul  as  to  its 
desires  towards  God,  read  with  this  view, 
Psalm  63  or  84.  When  you  wish  to 
learn  your  true  character  as  to  charity, 
read  the  13th  of  the  1st  of  Corinthians 
and  thus  discover  your  real  state.  The 
ten  commandments,  the  loth,  24th,  26th 
119th  and  other  Psalms,  the  Beatitudes, 
(Matt,  v.)  and  the  whole  sermon  on  the 
mount,  the  1st  Epistle  of  St.  John,  and 
many  other  parts  of  the  Scriptures,  might 
be  mentioned  as  peculiarly  adapted  to  this 
purpose.  By  thus  comparing  your  state 
with  the  most  practical  and  spiritual  parts 
of  the  word,  and  varying  those  parts 
from  time  to  time,  you  try  yourself  by  a 
perfect  and  infallible  standard.  Several 
specimens  of  questions  for  self-examina- 
tion on  this  plan,  are  given  in  this  chap- 
ter. 

It  has  also  been  found  advantageous, 
when  reading  practical  books,  such  as 
Doddridge's  Rise  and  Progress,  Beve- 
ridge's  Private  Thoughts,  Leighton's 
works,  Alleine's  Alarm,  Walker's  Chris- 
tian, Hall's  Christian  laid  Forth,  and  similar 
practical  treatises,  to  make  use  of  them  as 
a  means  of  self-examination,  noting  down 
what  strikes  your  mind  as  displaying 
your  true  character  before  God.  The 
sermons  which  your  hear  cvey  Sunday, 
furnish  you  with  another  test  by  which 


our  misconduct.  We  are 
prone  also  to  think  little  of  the  evil  of 
sin,  and  to  refer  to  the  false  standard  of 
what  others  are  doing,  rather  than  what 
the  Bible  requires.  Sometimes  also  we 
are  tempted  to  write  hard  and  bitter 
things  against  ourselves.  Self-examina- 
tion under  such  influences  may  only  tend 
to  deceive  us  ;  to  harden  us  ;  or  to  sink 
us  into  despair.  It  may  thus  fix  us  in 
our  errors  with  increased  strength.  Fer- 
vent prayer  is  the  true  remedy  for  this. 
God  who  searches  the  heart,  discovers  its 
true  character  to  those  who  pray  to  him, 
to  show  them  to  themselves.  Observe 
how  David  prays — "  Examine  me,  O 
Lord,  and  prove  me ;  search  me,  and 
know  my  thoughts  ;  look  well  if  there  be 
any  wicked  way  in  me,  and  lead  me  in 
the  wav  everlasting."  Ps.  xxvi,  2  j 
exxxix,  23,  24. 

The  advantages  of  occasionally  reduc- 
ing to  writing  the  results  of  this  self-ex- 
amination, are,  that  it  more  impresses 
your  own  mind  at  the  time,  and  it  may 
be  easily  referred  to  afterwards.  Why 
should  not  the  Christian  find  as  much 
advantage  in  making  lrorn  time  to  time 
an  accurate  estimate  of  the  state  of  his 
heart,  as  a  merchant  does  in  keeping  04 
counts  of  his  gains  and  losses,  and  mak- 
ing an  accurate  estimate  of  the  true  state 
of  his  affairs.     Having  given  these  gen- 


ON  THE  LORD'S  SUPPER. 


503 


eral  directions,  we  will  proceed  to  give 
more  particular  hints  for  helping  in  this 
important  duty. 

Let  us  always  begin  it  with  prayer. 

A  short  Prayer  before  Self -Examination. 

Holy,  holy,  holy,  Lord  God  Almighty, 
who  art  of  purer  eyes  than  to  behold  ini- 
quity, who  searchest  the  heart  and  triest 
the  innermost  thoughts,  I  beseech  thee 
now  to  assist  me  in  looking  into  my  own 
heart,  and  my  own  life.  Feeling  and 
acknowledging  that  my  heart  is  deceit- 
ful above  all  things  and  desperately  wick- 
ed, I  beseech  thee  to  show  me  to  myself. 
Enable  me  to  try  myself  by  the  standard 
of  thy  holy  word,  and  discover  the  true 
state  of  my  soul ;  give  me  repentance, 
for  all  my  past  sins,  lively  faith  in  Jesus 
Christ  the  only  Saviour  from  sin,  deep 
humility  before  thee,  and  such  tempers 
and  dispositions  as  are  meet  for  those  who 
assemble  round  the  table  of  our  gracious 
Redeemer.  These  things  I  ask  for  his 
name's  sake. 


CHAPTER  II. 

Hints  for  the  Regulation  and  Employ- 
ment of  the  Mind  during  the  Com- 
munion Service. 

The  Communion  Service  of  the  Prot- 
estant ^Episcopal  Church,  with  remarks 
upon  it,  will  be  given  in  Chap,  iv,  j  the 
object  in  this  chapter  is  to  assist  the  Com- 
municant in  regulating  the  general  state 
'of  his  mind,  and  improving  the  leisure 
moments  which  he  will  have,  while  oth- 
ers are  receiving  the  sacred  elements. 

A  devout  attendance  on  the  previous 
services,  public  worship,  singing  the 
praises  of  God,  and  hearing  his  Gospel, 
are  peculiarly  calculated  to  prepare  us  for 
the  more  solemn  act  of  devotion  which 
succeeds. 

An  interval  of  time,  while  those  who 
do  not  intend  to  partake  of  the  Lord's 
Supper  are  leaving  the  church,  will  allow 
you  a  favourable  opportunity  for  collect- 
ing your  thoughts,  and  offering  up  a  short 
prayer  to  God  for  his  presence,  help,  and 
blessing. 


During  the  succeeding  service,  endeav- 
our to  maintain  a  composed  and  tranquil 
spirit.  Some  are  so  agitated  by  the  im- 
portance of  the  service  as  to  lose  calm- 
ness and  self-possession ;  but  let  us  re- 
member, that  we  are  going  to  a  Fa- 
ther's Table  ;  and  let  us  endeavour  to  go 
with  freedom  and  cheerfulness,  as  well 
as  with  seriousness  and  devotion. 

Realize,  as  much  as  practicable,  the 
divine  presence.  It  is  a  solemn  service 
in  which  you  are  engaged.  God  is  pe- 
culiarly present.  You  are  about  as  it 
were,  "  entering  into  the  holy  of  holies 
by  the  blood  of  Jesus."  Heb.  x,  19.  Re- 
ceiving unworthily  is  both  sinful  and 
dangerous.  With  David,  then  pray — 
"  Examine  me,  O  Lord,  and  prove  me  ; 
try  my  reins  and  my  heart.  See  if  there 
be  any  wicked  way  in  me,  and  lead  me 
in  the  way  everlasting." 

The  following  hints  in  the  way  of  ac- 
tual direction  may  assist  in  showing  you 
how  the  time  may  be  most  profitably 
employed  while  others  are  communica- 
ting, and  before  or  after  you  yourself 
have  communicated.  But  it  is  allowed 
that  there  is  some  danger,  lest  we  should 
overload  the  mind  of  the  communicant, 
and  distract  rather  than  help  him.  Br, 
not  then  anxious  minutely  to  attend  to 
the  whole  of  them,  each  time  that  you 
communicate.  Some  may  serve  to  help 
you  at  one  time,  and  some  at  another. 
You  will  find  it  probably  more  useful, 
rather  to  dwell  on  one  or  two  points, 
than  to  be  too  particular  in  attempting  to 
attend  to  them  all  at  one  time. 

Humble  yourself  before  God.  The 
nearer  access  we  have  to  God,  the  more 
humble  we  should  be.  When  Isaiah  saw 
the  glory  of  the  Lord,  and  heard  the 
song  of  the  Seraphim — k'  Holy,  holy,  ho- 
ly is  the  Lord  of  hosts  ;  the  whole  earth 
is  full  of  his  glory  ;"  his  own  sinfulness 
rushed  upon  his  mind,  ami  his  fust  ex- 
pressions were — "  Wo  is  me,  for  I  am 
undone,  because  I  am  a  man  of  unclean 
lips."  When  the  Centurion  CUM  to  be- 
seech Jesus  in  behalf  of  his  alllietcd  sei- 
vant,  and  Jesus  promised  to  eonie  and 
heal  him,  see  how  he  humbles  himself  in 
the  promise  of  such  a  visiter — "  Lord,  I 
am  not  worthy  that  thou  shouldest  come 
under  my  roof;  but  speak  the  word  only. 


504 


ON  THE  LORD'S  SUPPER. 


and  my  servant  shall  be  healed."  These 
are  expressions  suitable  for  us  at  this  ta- 
ble. True  humiliation  makes  us  wel- 
come the  atonement  of  Christ. 

Let  there  be  acts  of  faith  in  Christ 
crucified  ;  such  a  faith  as  "  worketh  by- 
love."  You  are  under  that.  New  Dispen- 
sation where  there  is  a  remission  of  sins, 
and  may  therefore  "  have  boldness  to  en- 
ter into  the  holiest  by  the  blood  of  Je- 
sus, by  a  new  and  living  way,  which  he 
hath  consecrated  for  us,  through  the  veil, 
that  is  to  say,  his  flesh."  Heb.  x,  19,  20. 
Now  you  should  be  looking  to  the  cru- 
cified Redeemer,  with  a  gracious  confi- 
dence, as  the  poor  malefactor  did,  when 
that  Redeemer  hung  on  the  cross,  and 
saying  to  him — "Lord,  remember  me 
when  thou  comest  into  thy  kingdom." 
Luke  xxiii,  42.  Look  to  him  as  those 
women  did  who  followed  him  from  Gal- 
ilee, went  after  him  weeping  to  the  place 
of  crucifixion,  and  came  and  stood  by 
the  cross  full  of  fidelity,  tenderness,  and 
love-  Matt,  xxii,  25.  Or  again,  as  that 
disciple  did  whom  Jesus  loved,  who  wait- 
ing on  him  in  his  last  moments,  and  re- 
ceived his  dying  charge,  and  immediate- 
ly and  steadfastly  fulfilled  it.  John  xix. 
25. 

Make  known  your  requests  unto  God. 
It  is  a  favourable  time  for  prayer.  Pray, 
1.  For  yourself.  Sinners  are  now  re- 
conciled to  God  by  the  death  of  his  Son. 
Consider,  then,  what  it  is  you  most  need; 
and  be  particular  in  unbosoming  your- 
self to  your  God,  even  as  a  child  would 
be  to  a  kind  and  loving  father.  Pray 
that  the  service  in  which  you  are  now 
engaged  may  be  the  means  of  grace  to 
your  own  soul,  so  that  you  may  receive 
all  the  blessings  designed  by  that  insti- 
tution, and  especially  an  increase  of  faith 
in  Christ ;  a  more  simple  and  entire  de- 
pendence on  his  death,  as  "  an  offering 
and  a  sacrifice  to  God  for  a  sweet-smell- 
ing savour."  Pray  also,  2.  For  others ; 
that  they  may  "  obtain  like  precious  faith 
with  you  in  the  righteousness  of  God, 
even  our  Saviour  Jesus  Christ."  2  Pet.  i, 
1.  Enlarge  your  petition  as  the  time 
will  allow.  Pray  for  your  partners  in 
life  ;  if  worldly  and  unconverted,  wres- 
tle with  God  for  their  conversion  ;  if 
pious,  pray  that  they  may  abound  al- 


ways in  every*  good  word  and  work. 
Parents,  Jjring  your  dear  children,  as  it 
were,  one  by  one,  and  by  name,  before 
the  Lord,  and  ask  for  each  child  a  suita- 
ble blessing.  Masters,  pi  ay  for  your 
servants.  Pass  on  to  the  devout  recol- 
lection of  all  your  relatives  and  friends, 
and  think  especially  of  the  peculiar  cir- 
cumstances of  any  of  them,  which  may 
require  peculiar  aid  from  God.  Pray  for 
your  minister,  that  while  he  dispenses  to 
others,  he  may  also  richly  partake  of  the 
bread  of  life,  to  the  nourishment  of  his 
own  soul ;  and  for  your  fellow  commu- 
nicants, that  as  each  partakes  of  the  out- 
ward symbol,  he  may  inwardly  feed  on 
Christ  by  faith.  Pray,  too,  for  all  Chris- 
tians throughout  the  world.  Intercede 
for  all  those  who  have  wronged  or  in- 
jured you,  striving  to  enter  into  the  full 
meaning  of  our  Lord's  command,  "  Love 
your  enemies."  Pray  for  Jews,  Turks, 
infidels,  and  heretics;  the  death  com- 
memorated in  the  Sacrament,  is  that  of 
a  Lamb  to  take  away  "  the  sins  of  the 
world."  Let  then,  a  communion  day  be 
specially  a  day  of  intercession  for  all 
men,  that  God  would  "  pour  out  his  Spir- 
it on  all  flesh." 

Praise  God  for  his  manifold  mercies. 
Surely  the  immense  benefit  which  we 
are  here  commemorating  should  lead  us 
to  say,  "  Bless  the  Lord,  O  my  soul,  and 
all  that  is  within  me  bless  his  holy  name. 
Bless  the  Lord,  O  my  soul,  and  forget 
not  all  his  benefits ;  who  forgiveth  all 
thine  iniquities,  who  healeth  all  thy  dis- 
eases, who  redeemeth  thy  life  from  de- 
struction, who  crowneth  thee  with  lov- 
ing kindness  and  tender  mercies,  who 
satisfieth  thy  mouth  with  good  things, 
so  that  thy  youth  is  renewed  like  the 
eagles."  Never  can  we  view  redeeming 
love  aright,  without  a  thankful  and  grate- 
ful heart.  If  Jesus  has  done  so  much 
for  us,  surely  we  may  well  offer  up  the 
rapturous  song  of  praise,  "  Unto  him, 
that  loved  us,  and  washed  us  from  our 
sins  in  his  blood,  and  hath  made  us  to  be 
kings  and  priests  unto  God  and  his  Fa- 
ther, to  him  be  glory  and  dominion  for 
ever  and  ever.  Amen." 

Give  yourself  up  to  the  service  of  God. 
All  we  are  and  all  we  have,  are  from 
him;  and  when  such  mercies  are  pre- 


ON  THE  LORD'S  SUPPER. 


505 


sented  before  us  at  the  Lord's  Table  ex- 
hibits, each  should  be  constrained  to 
"  present  himself"  (freely  and  voluntari- 
ly offering  ourselves,)  to  be  a  "  living 
sacrifice,  holy  and  acceptable  unto  God." 
Jesus  has  redeemed  us  from  the  death  of 
sin,  and  eternal  ruin  ;  let  us  then,  "yield 
ourselves  unto  God,  as  those  that  are 
alive  from  the  dead,  and  our  members  as 
instruments  of  righteousness  unto  God." 
The  Lord's  Supper  is  one  of  the  ap- 
pointed ways  in  which  God  calls  us, 
from  time  to  time,  to  give  up  ourselves 
afresh  to  him.  It  is  an  ordinance  in 
whieh  "  one  shall  say,  I  am  the  Lord's  j 
and  another  shall  call  himself  by  the 
name  of  Jacob  ;  and  another  shall  sub- 
scribe with  his  hand  unto  the  Lord,  and 
surname  himself  by  the  name  of  Israel." 
Isa.  xliv,  5. 

Make  holy  resolutions  in  the  strength 
of  Divine  Grace.  Now  is  the  time  to 
determine  more  firmly  to  strive  against 
all  sin,  and  more  resolutely  to  fulfill  all 
your  duties.  Deliberately,  in  the  pres- 
ence of  God,  and  his  saints,  now  in  your 
secret  devotions,  express  your  steadfast 
purpose  to  "  have  no  fellowship  with  the 
unfruitful  workers  of  darkness,  but  rath- 
(er  to  reprove  them  and  that,  however 
assailed  and  tempted,  you  will,  in  the 
strength  of  Christ,  and  quickened  by  his 
-death,  be  faithful  unto  him.  Now  is  the 
time  to  decide  upon  and  bind  yourself  to 
more  enlarged  charity.  When  Zacclieus 
was  honoured  with  the  presence  of  our 
Lord  under  his  own  roof,  he  said,  "  He- 
boid, Lord,  the  half  of  my  goods  I  give 
unto  the  poor,  and  if  I  have  taken  any 
Thing  from  any  man  by  false  accusation, 
I  restore  him  fourfold."  It  was  on  this 
determination  that  he  was  gladdened  by 
that  cheering  assurance — "  This  day  is 
salvation  come  to  this  house,  forasmuch 
as  he  is  also  a  Son  of  Abraham."  Ami 
when  Christ  dwells  in  our  hearts  by  faith, 
we  should  be  forming  purposes  and  plans 
how  we  may  most  effectually  lay  our- 
selves out  to  him. 

This  is  also  a  proper  time  for  medita- 
tion upon  divine  subjects.  We  shall  en- 
deavour, in  a  subsequent  chapter,  to  fur- 
nish some  help  in  the  discharge  of  this 
duty.  Let  us  have  ready  some  affecting 
passages  of  God's  word  relating  to  the 


love  of  God  in  Christ,  and  the  Saviour's 
sufferings  and  death,  and  think  on  them 
till  the  Holy  Spirit  touch  and  inflame 
our  heart  with  some  kindlings  of  love  to 
God,  and  some  breathings  after  him. 


CHAPTER  IV. 

On  the  Communion  Service  of  the  Prot- 
estant Episcopal  Church. 

[The  Communion  Service  of  our 
church  in  this  country  differs  in  its  ar- 
rangements from  the  service  of  the 
Church  of  England.  These  differences, 
however,  are  very  immaterial,  and  do  not 
in  the  least  respect  the  doctrine  contain- 
ed in  either.  Small  as  they  are,  how- 
ever, they  have  compelled  me  to  relin- 
quish the  idea  of  merely  putting  notes 
where  any  explanation  seemed  to  be  re- 
quired; and  I  have  lather  chosen,  as  the 
most  practicable  method,  not  to  adhere  to 
the  arrangement  of  the  author.  The 
American  reader  would  of  course  prefer 
to  have  remarks  on  the  Communion  Ser- 
vice of  his  own  church,  rather  than  on 
that  of  the  Church  of  England,  even^ 
though  there  should  not  be  any  consider- 
able variation  between  the  two.  Seve- 
ral of  the  Rubrics  attached  to  the  Com- 
munion Service  of  the  latter,  are  merely 
matters  of  local  arrangement,  arising 
from  the  peculiar  circumstances  of  a 
church  establishment ;  and  in  the  body 
of  our  service  some  alterations  have  been 
made  by  the  General  ConTention  of 
by  the  transposition  of  some  parts.  In 
this  chapter,  as  it  stands  in  the  original 
work,  the  greater  part  of  the  service  is 
also  published.  I  have  thought  best 
merely  to  refer  to  tin-,  as  the  publica- 
tion of  the  whole  Communion  Office 
would  have  increased  the  bulk,  and  con 
BSqUently  the  expense  of  (he  work — 
have  precluded  the  possibility  of  some 
important  observations,  and  on  the  whole 
been  unnecessary,  as  it  is  very  easy  for 
the  reader  to  lake  the  Prayer  Hook  in 
his  hand,  and  refer  to  the  passa^'s  as  he 
goes  along.  On  these  grounds  I  have 
thought  best  to  pursue  the  present  plan  j 
the  author's  remarks  \\\\\   I'm   the  most 


50G 


ON  THE  LORD'S  SUPPER. 


part  be  retained,  and  all  that  is  added, 
will  be  placed  within  brackets,  thus,  [  ] 
with  the  exception  of  a  few  notes,  which 
cannot  properly  be  put  into  the  text. — 
G.  T.  B.] 

The  nature  of  the  Lord's  Supper,  and 
the  whole  of  its  design,  are  practically 
and  devotionally  brought  before  us  in  our 
Communion  Service.  We  are  here,  also, 
furnished  with  a  test  of  those  dispositions 
which  are  needful  for  a  due  reception  of 
this  ordinance.  It  has  been  well  remark- 
ed, "  Read  over  attentively  the  service 
of  our  church,  and  if  you  can  join  heart- 
ily and  sincerely,  with  the  spirit  and  with 
the  understanding,  in  the  prayers,,  the 
confession,  and  the  thanksgiving  that  are 
there,  you  are  indeed  meet  to  be  a  par- 
taker of  those  holy  mysteries." 

It  is  hoped  that  the  following  observa- 
tions on  the  Communion  Service,  may 
assist  the  devotions  of  the  Communicant. 
We  have  an  excellent  form  of  sound 
words,  which  we  shall  do  well  to  hold 
fast ;  (2  Tim.  i.  13.)  but,  we  should  ever 
remember,  that  there  must  be  something 
besides  the  form  of  words,  however  ad- 
mirable they  may  be,  to  communicate 
the  life  and  feeling  of  devotion  ;  even 
the  life-giving  Spirit  of  Jehovah.  We 
may  repeat  the  words  with  our  lips  with- 
out any  desire  or  feeling  of  the  heart. 
God  may  have  to  say  of  us,  as  he  did  of 
Israel,  "  They  have  well  said  all  that  they 
have  spoken.  O  that  there  were  such 
an  heart  in  them  !" 

The  whole  of  this  service  may  be  con- 
sidered as  a  public  record  of  the  most 
solemn  and  important  transactions  that 
can  take  place  on  earth,  between  the  fall- 
en spirit  of  man,  accepting  salvation  by 
Jesus  Christ,  and  "  the  God  of  the  spirits 
of  all  flesh,"  giving  the  pledge  of  that 
salvation  by  his  Ministers. 

The  service  begins  with  the  Lord's 
Prayer ;  well  may  we  commence  this 
solemn  transaction  with  addressing  God 
as  a  Father,  and  with  petitions  for  the 
advancement  of  his  glory,  the  gift  of  our 
daily  bread,  and  the  forgiveness  of  our 
own  sins,  with  a  profession  to  forgive  all 
others  sinning  against  us.  These  peti- 
tions will  all  bear  an  edifying  reference 


to  the  important  duty  in  which  we  are 

about  to  engage. 

The  affecting  prayer  that  God  would 
"  cleanse  the  thoughts  of  our  hearts  by 
the  inspiration  of  his  Holy  Spirit,"  is 
adapted  to  our  fallen  and  impure  state, 
unable  of  ourselves  to  think  any  thing 
aright,  and  yet  hoping  for  the  promised 
aid  of  the  Holy  Spirit.  To  pray  that  we 
may  perfectly  love  God,  is  a  suitable  in- 
troduction to  the  ten  commandments, 
which  are  next  bi ought  before  us,  Love 
being  the  fulfilling  of  the  law. 

The  compilers  of  our  Liturgy  knowing 
that "  by  the  law  is  the  knowledge  of  sin," 
and  that  a  penitent  heart  is  most  needful 
for  a  due  reception  of  the  Lord's  Sup- 
per, have  well  placed  at  the  commence- 
ment of  this  service,  the  ten  command- 
ments, containing  a  comprehensive  sum- 
mary of  the  holy  law  of  God.  We  must 
not  suppose  that  these  precepts  relate 
only  to  the  outward  act  of  sin  ;  our  Lord 
has  shown  us  that  they  forbid  that  prin- 
ciple, or  love  of  sin,  which  leads  to  out- 
ward iniquity.  When,  for  instance,  it  is 
said,  "  Thou  shalt  have  none  other  gods 
but  me,"  it  forbids  our  forgetfulness  of 
God,  and  our  love  of  the  world  ;  "  if  any 
man  love  the  world,  the  love  of  the  Fa- 
ther is  not  in  him."  When  it  is  said, 
"Thou  shalt  do  no  murder;"  angry 
thoughts,  and  malice,  and  revenge  are 
forbidden,  as  well  as  murder.  When  we 
are  told,  "  Thou  shalt  not  commit  adul- 
tery;" impure  thoughts  are  equally  for- 
bidden. This  manifestly  is  the  obedi- 
ence which  the  Lord  of  all  requires. 
Matt.  v.  21,  22,  27,  28.  Hence  you  ob- 
serve, that  after  every  command  the  con- 
gregation are  directed  to  say,  "  Lord  have 
mercy  on  us,"  hereby,  as  it  is  said  in  the 
rubric,  "asking  God  mercy  for  their  trans- 
gressions thereof  for  the  time  past.,"  You 
should  inquire,  therefore,  whether,  when 
you  have  repeated  these  words  after  each 
command,  you  really  felt  that  you  had 
in  the  sight  of  God  broken  that  com- 
mand, and  needed  his  pardoning  mercy. 
We  are  farther  taught  to  add,  "  and  in- 
cline our  hearts  to  keep  this  law."  This 
plainly  expresses,  if  we  repeat  it  in  sin- 
cerity, that  we  are  convinced  that  we 
have  neither  natural  inclination,  nor  pow 


ON  THE  LORD'S  SUPPER.- 


507 


er  of  ourselves,  to  obey  God's  holy  com- 
mands ;  but  look  up  to  him,  and  depend 
wholly  on  him,  to  dispose  and  enable  us 
to  do  his  will ;  and  really  purpose  and 
desire  to  obey  his  holy  law. 

The  collects  for  each  Sunday  are  gen- 
erally adapted  to  prepare  our  minds  for 
the  portion  of  Scripture  selected  from  the 
Epistles  and  Gospels.  Our  church,  after 
the  declaration  of  the  law  in  the  ten 
commandments,  brings  before  us  some 
suitable  and  affecting  portion  of  the  Gos- 
pel of  tha|  Saviour,  by  whom  we  are  "re- 
deemed from  the  curse  of  the  law." 

The  Apostles',  or  else  the  Nicene  Creed 
follows.  [The  Apostles'  creed  is  so  call- 
ed, not  that  any  one  may  suppose  it  writ- 
ten by  the  Apostles,  but  simply  because 
it  contains  the  doctrines  they  preached, 
and  was  probably  drawn  up  about  the 
time  they  lived-]  The  Nicene  creed  is 
so  called  because  it  was  for  the  most  part 
framed  at  the  great  council  held  at  Nice, 
in  325.  It  is  right  and  suitable  after 
reading  the  word  of  God,  and  before  we 
communicate  together,  that  we  should 
mutually  acknowledge  the  same  faith. 
[These  are  not  ordinarily  read  on  com- 
munion days,  as  one  of  them  must  have 
been  read  before  in  the  morning  service, 
and  they  are  here  omitted  to  prevent 
unnecessary  repetition.] 

The  part  of  this  service  that  we  have 
hitherto  considered,  is  directed  to  be  read 
every  Sunday,  as  it  were  to  invite  Chris- 
tians to  more  frequent  communion.  And 
observe  how  far  we  have  now  been  led. 
The  holy  law  of  God  having  been  set 
before  us,  we  have  been  taught  to  ac- 
knowledge ourselves  guilty  and  helpless. 
The  Gospel  of  Christ  being  then  read, 
we  have  been  called  on  to  express  our 
faith  in  God  as  our  Father,  Jesus  as  our 
Saviour,  and  the  Holy  Ghost  as  our 
Sanctifier.  Ketrace,  then,  your  thoughts. 
Have  you  been  sincere  when  you  have 
repeated  this  service?  Have  you  felt,  as 
well  as  acknowledged,  your  sinfulness 
and  your  weakness?  Has  the  Gospel 
really  been  good  tidings  to  you  ?  Was 
the  profession  of  faith  repeated  in  the 
creed  more  than  a  mere  expression  of  the 
lips  ?  Was  it  the  unfeigned  confidence 
and  conviction  of  an  upright  and  true 
hearjjj?    If  you  have  proceeded  thus  far 


in  sincerity,  you  arc  a  penitent  believer ; 
you  are  in  a  fit  state  of  mind  to  receive 
the  Lord's  Supper. 

WTe  now  come  to  that  part  of  the 
Liturgy  which  is  more  directly  connected 
with  the  administration  of  this  Institu- 
tion. 

The  Sunday  before  that  on  which  it  is 
designed  to  celebrate  this  ordinance,  a 
suitable  exhortation  is  appointed  to  be 
read.  Two  are  given  in  the  Prayer 
Book.  One  contains  directions  to  pre- 
vent our  receiving  it  in  a  careless  or 
presumptuous  spirit ;  and  the  other  urges 
those  to  come  who  are  in  the  habit  of 
neglecting.  You  would  find  it  useful  to 
read  these  to  assist  you  in  your  prepara- 
tion. 

When  assembled  together  at  the  Lord's 
Table,  you  are  called  on,  by  a  selection 
of  appropriate  passages,  to  contribute  ac- 
cording to  your  means  to  the  relief  of 
your  poorer  brethren.  Thus  an  oppor- 
tunity is  given  you  of  showing  your 
faith  by  your  works.  Our  Saviour  seems 
to  suppose  we  should  never  come  here 
before  the  Lord  without  a  gift.  Matt,  v, 
23.  [These  passages  need  not  be  re- 
peated, as  they  are  found  in  the  service, 
which  it  is  hoped  will  be  referred  to  par-^ 
ticularly  while  the  reader  is  engaged  in 
this  part  of  the  treatise.] 

[While  these  sentences  arc  reading 
the  proper  persons  are  to  receive  the 
alms  of  the  congregation,  which  money 
is  to  be  devoted  to  the  poor  and  to  other 
pious  uses.] 

At  giving  your  alms,  this,  or  the  like 
ejaculation  may  be  used  : 

"All  things  come  of  thte,  and  ol 
thine  own  have  we  given  thee."  1  Chron. 
xxix,  14. 

Our  charity  towards  our  fellow  crea 
lures,  and  especially  towards  our  fellow 
Christians,  is  farther  manifested  by  an 
earnest   prayer  for  the  whole  state  of 
Christ's  Church  militant. 

[To  this  prayer  succeeds  an  exhorta 
tion,  which  is  only  Qted  at  the  commun- 
ion ;  and  which  is  particularly  worthy  ol 
the  attention  of  all  from  ihe  deeply 
solemn  considerations  which  it  present 

to  Mm  mind.  | 

111  it  we  air  here  .spi  nalis    urged  to 

self-examination  and  thankfulne*.  fitoM 


508 


ON  THE  LORD'S  SUPPER. 


examination  is  urged  on  account  of  the 
danger  of  coming  unworthily.  The 
word  "  damnation"  must  not  be  here  un- 
derstood of  eternal  destruction,  but  the| 
just  condemnation  and  displeasure  of 
God.*  Self-examination  is  also  pressed 
on  our  attention  from  the  benefit  of  duly 
receiving,  as  then  we  are  partakers  of 
Christ's  salvation,  "  we  dwell  in  Christ 
and  Christ  in  us."  What  an  intimate 
and  blessed  communion  does  this  des- 
cribe !  O  reader,  seek  to  know  its  bles- 
sedness in  your  own  experience  !  We 
are  called  on  in  the  latter  part  of  the 
exhortation,  to  be  thankful  for  the  ines- 
timable benefit  of  redemption,  the  chief 
thing  ever  to  be  regarded  in  the  Lord's 
Supper.  Notice  the  confession, "  misera- 
ble sinners,"  &c.  Have  you  felt  that 
this  is  your  true  character  ?  It  is  easy 
to  express  this  sentiment,  but  it  is  very 
difficult  really  to  feel  it.  Yet  without  a 
real  conviction  of  your  true  state,  you 
cannot  be  cordially  thankful  for  your  re- 
demption. You  can  neither  duly  prize, 
nor  heartily  thank,  Jesus  Christ.  The 
latter  part  of  the  exhortation  shows  us, 
that  the  true  comfort,  of  the  soul  is, 
Christ  crucified  for  our  sins,  and  Christ 
expected  to  appear  again,  to  complete 
our  happiness.  We  should  hear  the 
whole  in  the  spirit  of  prayer,  sending  up 
in  secret  such  ejaculations  as  these, 
"  Lord  grant  that  I  may  receive  these 
benefits."  "  Lord  deliver  me  from  this 
danger." 

The  characters  by  whom  comfort  may 
be  expected  are  described  in  the  follow- 
ing address: — 

Ye  that  do  truly  and  earnestly  repent  you 
of  your  sin,  and  are  in  love  and  charity 
with  your  neighbours,  and  intend  to  lead 
a  new  life,  following  the  commandments 
of  God,  and  walking  from  henceforth  in 
his  holy  ways  ;  draw  near  with  faith, 
and  take  this  holy  Sacrarrrent  to  your 
comfort ;  and  make  your  humble  con- 
fession to  Almighty  God,  kneeling. t 

While  this  is  repeating  by  the  Minis- 
ter, we  should  also  be  lifting  up  our 

*  See  the  passage  from  Corinthians,  particu- 
larly examined  in  Chapter  VIII.— G.  T.  Bi 


t  See  these  qualifications  enlarged 
ter  ix. — G.  T.  J*. 


in  okap 


hearts  to  God,  to  give  us  grace  to  repent, 
and  be  in  love  with  others,  and  walk  in 
the  ways  of  God. 

To  this  succeeds  a  general  confession, 
to  be  made  both  by  the  Minister  and  peo- 
ple, all  kneeling.* 

We  here,  in  most  just  and  abasing  ex- 
pressions, deplore  our  sinfulness.  This 


*  There  seems  some  considerable  deficiency 
in  the  rubric,  as  it  regards  the  posture  to  be 
maintained  by  the  people  during*  the  sevoral 
parts  of  the  communion  service.  The  following 
judicious  remarks  of  Bishop  Br^jpnell  in  his 
Commentary  on  the  Book  of  Common  Prayer, 
are  well  worthy  the  attention  of  all. — "  There 
is  often  much  diversity  in  the  same  congrega- 
tion; and  individuals  are  embarrassed  with 
considerations  concerning  the  attitude  which 
propriety  requires,  while  they  should  be  enga- 
ged in  the  most  solemn  acts  of  devotion.  The 
English  Liturgy  is  not  more  explicit  in  this 
matter  than  our  own ;  and  it  is  much  to  be 
wished  that  we  might  have  some  proper  regula-> 
tions  set  forth  by  authority.  Until  this  shall  by 
done,  the  following  directions  are  suggested  m 
the  dictates  of  propriety. 

1st.  The  people  are  supposed  to  be  edited 
during  the  offertory,  but  when  the  minister  (  nils 
upon  them  to  join  in  prayer  "  for  the  whole  [tail 
of  Christ's  Church  Militant,"  let  them  a/tuml 
the  attitude  of  kneeling. 

2d.  At  the  close  of  this  prayer,  let  the  people 
rise  and  continue  standing  during  the  exhorta- 
tion, and  the  invitation  to  the  communion. 
This  attitude  will  indicate  their  readiness  to 
hear,  and  their  willingness  to  come.  Indeed 
the  succeeding  rubric  must  suppose  them  to  be 
standing,  (or  in  the  less  appropriate  posture  of 
sitting,)  for  it  calls  upon  them  to  kneel,  at  the 
confession  which  follows. 

3d.  As  the  posture  of  kneeling  is  required 
during  the  confession,  so  let  it  be  continued  till 
the  close  of  the  absolution. 

4th.  After  the  absolution  the  priest  calls  upon 
the  communicants,  to  hear  the  comfortable 
words  of  their  Saviour,  and  here  let  them  rise, 
and  listen  to  them  with  gratitude,  and  let  them 
continue  standing  during  the  sentence,  the  vcr-  ■ 
sides,  the  proper  preface,  and  the  trisagium. 

5th.  This  Eucharistic  part  of  the  service  is 
followed  by  an  act  of  humiliation  by  the  priest, 
"  in  the  name  of  all  those  who  shall  receive  the 
communion."  As  he  is  directed  to  kneel,  it  is 
proper  that  they  should  assume  the  same  pos- 
ture ;  and  it  seems  also  proper  that  they  should 
continue  in  the  same  attitude  during  the  suc- 
ceeding prayer  of  consecration. 

Cth.  This  most  solemn  part  of  the  service  is 
followed  by  the  singing  of  a  hymn,  which  is 
performed  standing. 

7th.  The  consecrated  bread  and  wine  is  di- 
rected to  be  received  "  devoutly  kneeling  ;"  and 
this  should  be  the  posture  during  the  whole  of 
the  post-communion  service,  with  the  exception 
of  the  Gloria  in  Excclsis,  which  is  to  be  "  said 
<>r  sung,  all  standing." — G.  T.  B. 


ON  THE  LORD'S  SUPPER. 


509 


confession  should  lead  us  to  think  of  our 
own  personal  guilt  in  any  light  that  may 
most  affect  us,  and  to  charge  our  memo- 
ry with  those  views  of  our  own  iniquity, 
which  we  know  by  experience,  most 
humble  us,  and  show  us  with  peculiar 
smphasis,  the  need  which  we  have  of 
Christ's  blood.  But  while  we  have  rea- 
son with  the  deepest  contrition,  to  con 
fess  that  the  burden  of  our  sins  is  intol 
2rable,*  (being  a  load  that  would  have 
tank  us  to  eternal  ruin)  let  us  endeavour 
o  keep  our  eye  on  Christ,  and  by  faith 
ransfer  our  guilt  over  to  him,  bewailing 
mr  utter  unworthiness,  glorying  in  his 
vorthiness,  and  soliciting  through  him 
lot  only  peace  of  conscience,  but  strength 
or  serving  him  in  newness  of  life. 

The  absolution,  or  declaration  of  for- 
giveness, is  then  pronounced  by  the 
Priest. 

All  who  heartily  repent  and  truly  be- 
ieve.  all  who  have  with  any  feeling  join- 
3d  in  the  preceding  service,  may  and 
should  here  apply  to  themselves  the  com- 
brt  of  the  Gospel  as  declared  by  the  ap- 
pointed Minister  of  Chiist.    But  man's 


*  The  language  which  is  here  employed  is  so 
trong-,  that  it  has  been  a  stumbling-  block  in 
he  way  of  many  an  individual,  who  would 
lave  gladly,  and  I  have  no  doubt  with  proper 
reparation  of  heart,  have  knelt  at  the  Lord's 
Table.  The  correct  understanding  of  the  pas- 
sage seem3  to  be,  not  that  the  sorrow  which 
ve  that  moment  feel  for  sin,  is  so  extreme  as  to 
>e  almost  utterly  insupportable,  but  that  the 
fuilt  of  sin  is  such  that  if  not  removed,  it  will 
jring  upon  us  a  punishment  greater  than  we 
-,an  imagine,  and  intolerable  to  be  borne.  If  in 
he  use  of  this  confession,  we  are  to  understand 
•kc  *crm  alluded  to  in  its  strictest  sense,  a  really 
•onscientious  person  might  fee]  compelled  to  ab- 
tain  unless  conviction  of  sin  was  in  its  deepest 
txcreisc.  This  can  scarcely  then  he  meant,  he- 
ause  a  sinner  under  his  first  convictions  can 
calize  little  more  than  what  is  Implied  in  the 
onfessinn,  that  the  burden  of  sin  w;is  int  .h  ra- 
>le.  I  would  not  wish  to  make  the  qualilira- 
ions  of  a  communicant  one  item  less  than 
vhat  is  written — indeed  I  think  it  a  pity  th.it 
he  scale  is  not  graduated  higher  than  it  com- 
nonly  is,  hut  at  the  same  time  1  would  not 
hrow  an  impediment  in  the  way  of  those  of 
endcr  consciences;  for  it  is  a  well  ascertained 
act,  that  those  test  prepared,  most  generally 
tre  most  doubtful  of  themselves.  If  the  inter- 
•relation  above  given  shall  he  correi  t,  I  am  it 
sficd  ;  but  wish  every  one  to  be  fully  persuadod 
n  his  own  mind.— G.  T.  B. 


I  words  cannot  of  themselves  speak  peace 
to  the  troubled  conscience;  and  theie- 
j  fore  the  Minister's  declaration  of  forgive- 
jness  is  confirmed  by  well  chosen  passa- 
ges of  Scripture,  of  course  not  necessary 
I  here  to  repeat- 

These  passages  should  be  heard  in 
faith  and  prayer.  They  are  indeed  most 
comfortable.  They  tell  the  weary,  bur- 
dened, and  troubled  conscience — Take 
not  God's  pardon  on  my  word,  I  have  a 
commission  from  above.  Hear  our  Sa- 
viour Christ,  hear  St.  Paul,  hear  St.  John 
speak  and  say,  "  Poor,  burdened,  trou- 
bled sinner,  here  is  peace  for  thee  ;  Christ 
takes  away  all  thy  sins,  and  will  give 
thee  everlasting  life." 

It  will  have  been  seen,  that  there  is 
set  forth  in  this  service,  as  has  been  no- 
ticed, one  of  the  most  solemn  transac- 
tions, that  can  take  place  on  earth  be- 
tween God  and  man.  "  If  we  have  been 
in  earnest,  if  we  have  rightly  joined  in  it, 
we  are  justified  by  faith,  we  rejoice  in 
God,  and  we  have  peace  of  conscience. 
High,  and  holy,  and  blessed  is  our  state  ; 
we  are  children  of  God,  and  heirs  of 
everlasting  life." 

[After  this  follows  a  very  short  res- 
ponding part,  and  after  a  pious  acknowl- 
edgment by  the  Priest  of  the  duty  of  at 
all  times  giving  thanks  to  God  for  his 
mercy,  follows  one  of  the  most  subJime 
hymns  which  is  to  be  found  among  all 
human  compositions;  indeed,  it  can 
scarcely  be  said  to  be  human,  as  the 
language  is  almost  exclusively  that  of 
the  Scripture. 

Dean  Comber  remarks — the  prophet 
Isaiah  heard  that  hymn  with  which  the 
angels,  chcrubims,  and  seraphim  praised 
God. in  heaven,  (Isa.  vi,  'J ,)  which  be- 
cause the  word  "  holy"  is  thrice  repeated 
in  it,  was  by  the  Greeks  called  Trisa- 
gium  ;  and  because  the  primitive  church 
believed  the  angels  were  present  in  Chris- 
tian assemblies,  (I  ('or.  xi,  10  ;)  and 
that  they  desired  especially  to  look  into 
these  mysteries.  ( 1  Pet  i,  19;)  consider 

tag  also  that  the  M  (brief  holy"  plainly 

declares  the  trinity,  the  peculiar  doctrine 
of  the  Christians;  therefore  they  did,  in 
the  very  first  ages,  take  this  hymn  into 

the  office  for  the  Sacrament  beliefina  it 


510 


ON  THE  LORD'S  SUPPER. 


fit  for  angels  and  men  to  join  in  this 
heavenly  song,  over  the  memorial  of  our 
redemption.] 

After  these  holy  songs  of  praise,  the 
minister  offers  up,  in  the  name  of  the 
congregation,  that  most  affecting  prayer, 
which  commences — 

"  We  do  not  presume  to  come  to  this 
thy  table,  O  merciful  Lord,  trusting  in 
our  own  righteousness,"  &c. 

In  this  prayer  the  church  adopts  simi- 
ilar  expressions  to  those  of  Daniel,  of  the 
humble  and  lowly  feelings  which  most 
become  us  after  our  best  preparations, 
and  in  our  highest  devotions,  and  most 
intimate  communion  with  God.  "  We 
do  not  presume  to  come,  trusting  in  our 
own  righteousness."  There  appears  also 
an  evident  allusion  to  the  history  of  the 
Canaanitish  woman,  only  with  a  still 
more  debasing  expression :  she  said, 
"  The  dogs  eat  of  the  crumbs  which  fall 
from  their  master's  table ;"  (Matt,  xv, 
27 ;)  but  we  are  taught  with  our  heart 
and  mouth  to  confess  ourselves  "  not 
worthy  so  much  as  to  gather  up  the 
crumbs,"  &c.  In  stating  our  title  to 
God's  acceptance,  all  our  works  are  to 
be  utterly  renounced  as  of  no  worth. 
The  worthiness  of  Christ  is  all  we  have 
to  plead. 

[The  Priest  then  says  the  prayer  of 
consecration,  the  oblation,  and  the  invo- 
cation. These  two  latter  are  not  in  the 
English  service.  They  were  restored  to 
the  Communion  Service  by  the  General 
Convention  of  1789,  from  prayers  origi- 
nally employed. 

After  these  are  over,  the  communicants 
are  called  upon  to  unite  in  a  hymn  of 
praise  to  God,  from  the  authorised  hymns 
of  the  Prayer  Book. 

The  Minister  then  receives  the  com- 
munion himself,  during  which  silent  and 
solemn  period,  the  communicants  may 
be  profitably  occupied  in  the  following, 
or  similar  exercises.] 

At  the  Minister's  laying  his  hands  on, 
and  breaking  the  bread. 

May  thy  stripes.  O  Saviour  !  heal  my 
soul ;  and  do  thou  ever  feed  me  with  the 
bread  of  life. 


At  the  Minister's  taking  the  Cup. 

Wash  me,  O  Lord  Christ!  in  th; 
most  precious  blood,  and  clease  me  fror 
all  my  sins. 

Before  receiving  the  sacred  elements. 

"  The  good  Lord  pardon  me,  and  eve 
ry  one  that  prepareth  his  heart  to  seel 
God,  the  Lord  God  of  his  fathers,  thoug] 
he  be  not  cleansed  according  to  the  puri 
fication  of  the  sanctuary.  2  Chron.  xxx 
18,  19. 

The  consecrated  elements  are  to  be 
given  to  the  people  kneeling. 

If  there  are  many  communicants,  yoi 
may  find  this  a  suitable  opportunity  foi 
private  prayer  and  meditation.  Se( 
chapters  iii,  and  v,  in  this  part  of  the 
Treatise. 

When  the  Minister  delivers  the  bread  to 
any  one  he  says, 

The  body  of  our  Lord  Jesus  Christ, 
which  was  given  for  thee,  preserve  thy 
body  and  soul  unto  everlasting  life. 
Take  and  eat  this  in  remembrance  that 
Christ  died  for  thee,  and  feed  on  him  in 
thy  heart  by  faith  with  thanksgiving. 

And  when  he  delivers  the  cup  to  any  one, 
he  says, 

The  blood  of  our  Lord  Jesus  Christ, 
which  was  shed  for  thee,  preserve  th^ 
body  and  soul  unto  everlasting  life. 
Drink  this  in  remembrance  that  Christ's 
blood  was  shed  for  thee,  and  be  thankful. 

In  both  these  addresses  we  have  a 
prayer  and  a  direction.  The  prayer 
should  lead  us  to  commit  our  whole 
selves,  body,  soul,  and  spirit,  unto  God ; 
and  the  direction  puts  us  in  mind,  in  the 
very  act  of  receiving,  of  one  great  end 
of  this  ordinance,  to  feed  on  Christ  in 
our  hearts  by  faith,  with  thanksgiving. 
— "When  the  Minister  says,  Take  eat, 
Drink  ye  all  of  it,  let  us  think  how  free- 
ly God  offers  Christ  to  us,  and  how  earn- 
estly he  presses  us  to  accept  of  him  as 
our  Saviour."  And  surely,  as  we  have 
fresh  need  of  pardon  every  time  that  wc 
communicate,  so  should  wc  afresh  seek 
an  interest  in  our  Saviour's  righteous- 


ON  THE  LORD'S  SUPPER. 


511 


ness,  and  the  washing  and  cleansing  of 
his  most  precious  blood. 

Such  thoughts  as  these  may  suitably 
engage  our  minds. 

At  taking  the  Bread. 

I  desire  to  remember  Jesus  Christ  dy- 
ing on  the  cross- 

I  believe  that  he  gave  himself  for  us 
an  offering  and  a  sacrifice  to  God. 

Let  me  now  receive  out  of  his  fulness 
all  I  need. 

I  trust  in  him  alone  for  eternal  life. 

I  take  Christ  for  my  only  Saviour  and 
Lord. 

I  give  myself  to  his  service. 

I  look  forward  to  his  coming  again. 

At  drinking  the  Wine. 
I  desire  to  remember  that  his  blood 

was  shed  for  me. 
I  believe  that  that  blood  cleanseth  from 

all  sin. 

I  mourn  for  my  many  sins  that  pierc- 
ed him. 

I  humbly  lay  claim  to  the  New  Cove- 
nant blessings. 

I  freely  and  heartily  forgive  all  my 
enemies. 

I  desire  ardently  to  love  all  the  people 
of  Christ. 

All  praise  be  to  God  for  his  unspeaka- 
ble gift. 

.  The  Post  Communion,  or  service  im- 
mediately after  receiving,  begins  with 
epcating  again  the  Lord's  Prayer,  which 
after  such  services  as  have  been  de- 
;cTibed,  may  well  affect  us  with  new 
feelings,  leading  us  to  call  on  our  Heav- 
enly Father  with  a  peculiar  measure  of 
he  spirit  of  adoption. 

A  devout  thanksgiving  is  then  offered 
ip,  in  which  also  we  ask  for  grace  to 
continue  in  the  holy  fellowship  to  which 
ve  have  been  admitted.  The  language 
s  expressive  of  the  feelings  of  a  mind 
vhieh  came  indeed  with  a  load  of  guilt 
nd  bondage  on  the  conscience,  but  goes 
way  pardoned,  peaceful,  and  free. 
There  is  an  opposite  danger  to  that  of 
elf-righteous  dependence  on  the  Sacra- 
pant,  that  of  having  too  slight  thoughts 
fits  utility.  Miluer  observes,  "  well 
isposed  persona  who  often  gain  both 
piritual  comfort  and  strength  through 


sermons,  gain  nothing  from  the  sacra- 
ment. Why  is  this?  They  are  in  too 
lazy  a  posture  of  soul ;  they  do  not  rev- 
erently esteem,  as  they  should,  this  pre- 
cious mean  of  grace,  as  the  channel  in 
which  the  comforts  of  salvation  may  be 
expected  richly  to  flow.  Our  Reformers 
speak  differently  of  the  importance  of 
this  Institution.  From  the  expression, 
'  dost  assure  us  thereby  of  thy  favour 
and  goodness  towards  us,  and  that  we 
are  very  members  incorporate  in  the 
mystical  body  of  thy  Son,'  it  is  evident 
that  the  blessing  of  assurance  was  in 
their  idea  connected  with  the  right  re- 
ception of  this  ordinance."  Yet  many 
who  obtain  not  the  full  assurance  of  hope, 
seeking  the  Lord  in  earnest,  still  gain 
some  increase  of  faith,  hope,  and  love. 
The  consecration  here  made  of  ourselves 
to  be  "  a  reasonable,  holy,  and  living  sac- 
rifice to  God,"  comes  with  great  propri- 
ety after  the  memorial  of  such  mercies. 
It  is  according  to  that  exhortation  of  St. 
Paul, — "  I  beseech  you,  therefore,  by  the 
mercies  of  God,  that  ye  present  your 
bodies  a  living  sacrifice."  The  love  of 
God  in  Christ  Jesus,  when  brought  home 
to  the  heart  by  the  Holy  Spirit,  never 
fails  of  its  efficacy  in  inlluencing  a  man 
to  give  himself  unreservedly  to  God. 

[The  concluding  hymn  of  praise  is  in 
that  sublime  thanksgiving,  entitled,  "  Glo- 
ria in  Excelsis."] 

This  hymn  seems  to  unite  the  seraphic 
piaise  of  the  glorified  hosts  above,  witli 
the  deep  abasement  of  the  contrite  heart 
on  earth.  We  here  copy  the  example  of 
of  our  Saviour,  Who  sang  a  hymn  after 
the  institution  of  the  Lord  Supper.  () 
had  we  a  due  sense  of  our  privileges  as 
sons  of  God,  and  our  prospects  as  heirs 
of  his  glory,  with  what  rapturous  emo- 
tion, joined  to  what  deep  humility,  should 
we  sing  this  song  ! 

The  Minister  closes  the  whole  with 
this  blessing  : 

TBI  peace  of  God,  which  passeth  all 
understanding,  keep  your  hearts  and 
minds  in  the  knowledge  and  love  of  God, 
and  of  his  Son  JesUS  Christ  our  Lord  : 
and  the  blessing  of  God  Almighty  the 
Father,  the  Son.  and  the  Holy  Ghost,  be 


512 


ON  THE  LORD'S  SUPPER. 


amongst  you  and  remain  with  you  al- 
ways. Amen. 

This  blessing  seems  to  include  the 
main  benefits  of  both  Dispensations ;  that 
of  Moses,  (Numb,  vi,  24—20,)  and  that 
of  the  Lamb,  (John  xiv,  27 ;  Phil,  iv,  7.) 
It  is  a  parting  prayer,  that  the  benefits 
which  we  have  just  received  and  commem- 
orated, may  abide  in  our  hearts  for  ever. 

Inquire  then,  Christian  communicant, 
whether  your  feelings  in  some  degree 
correspond  with  the  holy  sentiments  of 
this  service.  Such  an  inquiry  will  be 
both  humbling  and  profitable.  "  We 
would  be  far  from  denying  the  accepta- 
bleness  of  many  a  real  communicant  who 
may  not  come  up  to  that  full  fervour  of 
soul  which  is  evidently  the  spirit  of  the 
institution."  But  by  aiming  at  the  high- 
est degree  of  communion  with  our  un- 
seen but  ever  present  Lord  and  Saviour, 
we  are  best  promoting  our  own  edifica- 
tion and  happiness. 

Who  can  but  mourn,  that  any  that 
frequent  this  ordinance  should  be  dead 
to  every  spiritual  sensation,  go  through 
the  whole  in  a  formal,  lifeless  manner, 
and  depart  as  cold  and  worldly  as  ever. 

But  what  shall  we  say  to  those  who 
frequently,  or  altogether,  deprive  them- 
selves of  the  benefits  of  this  institution. 
They  are  like  those  who  would  prefer 
dwelling  in  a  miserable  and  decaying 
hovel,  when  they  might  reside  in  a  king's 
palace.  They  are  like  those  who  had 
rather  feed  on  husks  and  swine,  than 
banquet  at  the  table  of  a  loving  and 
bountiful  Father. 

Christians  !  neglect  not  the  opportuni- 
ties afforded  you  of  receiving  the  pledges 
of  a  Father's  love.  Can  you  too  often 
remember  the  grace  of  a  dying  Saviour  ? 
Can  you,  more  frequently  than  you  desire, 
receive  the  assurance  that  Cod  is  recon- 
ciled to  you  ;  that  his  Spirit  dwells  in 
you,  that  you  are  his  children,  and  that 
heaven  is  your  home?  These  are  the 
blessings  you  enjoy  when  devoutly  par- 
taking of  the  Lord's  Supper. 


CHAPTER  V. 


Meditations  during  the  Communion. 

We  have  given  in  a  former  Chapter 
directions  for  the  employment,  of  the 
mind  in  the  interval  while  others  are  pai- 
taking  of  the  communion.  We  will  now 
add  a  few  meditations  that  may  occasion- 
ally assist  the  communicant  at  that  time. 

Prov.  iv,  26.     Ponder  the  path  of  thy 
feet. 

If  ever  it  be  needful  to  ponder  my  go- 
ings, surely  it  is  so  on  this  occasion.  Let 
me  inquire,,  then,  with  what  views  am  I 
coming  to  this  holy  table  ? 

I  come,  I  trust,  to  commemorate  the 
death  of  Christ ;  to  call  to  remembrance 
that  sacrifice  of  himself  which  he  once 
made  upon  the  cross  ;  to  profess  my  faith 
in  Christ  crucified ;  to  declare  before  God 
and  man  that  I  look  to  him  as  my  only 
Saviour  and  Redeemer,  who  has  made  a 
complete  atonement  for  my  sins,  and  has 
reconciled  my  God  to  me,  and  me  to  my 
God.  I  come  to  receive  the  tokens  of 
reconciliation,  and  the  pledges  of  pardon 
and  love. 

Looking-  to  my  Saviour,  I  come  that  I 
may  receive  from  him  all  that  is  wanting 
in  my  wretched  self.  He  is  full  of  grace 
and  truth.  He  has  called  me  to  do  this 
in  remembrance  of  him  ;  and  I  come, 
hoping  for  fiis  blessing  on  what  he  him- 
self has  appointed. 

Looking  at  myself,  I  come  as  an  un- 
worthy, sinful,  and  dreadfully  guilty 
creature,  to  the  fountain  opened  for  sin 
and  uncleanness  ;  not  because  1  am  wor- 
thy, but  because  my  God  is  merciful  to 
returning  sinners. 

Looking  at  the  society  which  1  join, 
the  select  disciples  of  Christ,  I  desire  to 
come  feeling  that  I  am  the  unworthiest 
and  the  least  of  all,  and  to  acknowledge 
with  them  our  common  hope  in  our  Lord 
and  to  partake  of  their  privileges,  and 
enjoy  in,  and  with  them,  the  communion 
of  saints. 


ON  THE  LORD'S  SUPPER. 


0  my  Saviour,  preserve  me  from  hy- 
pocrisy, formality,  and  self-righteousness ; 
and  let  me  never  by  my  conduct  betray 
thee,  while  I  am  professing  to  .  embrace 
thee. 

1  Pet.  v,  I.     The  sufferings  of  Christ. 

"  O  mySaviour,  and  my  God,  I  desire 
to  call  to  mind  every  part  of  thy  bitter 
passion.  I  would  begin  by  recollecting 
thy  lying  prostrate  on  the  earth  in  a  cold 
night,  and  thy  soul's  being  exceeding 
sorrowful  even  unto  death,  and  thy  griev- 
,ous  agony,  in  which  thon  didst  sweat 
drops  of  blood. 

"Thrice  did  my  Redeemer  lift  up  strong 
cries  to  his  Father,  to  remove  that  bitter 
cup,  if  it.  had  been  his  will,  and  it  had 
been  possible  for  his  justice  otherwise  to 
|be  satisfied  ;  and  then  firmly  did  he  re- 
solve to  go  through  that  great  work  for 
our  sakes.  He  meekly  resigned  himself 
to  his  Father's  will,  and  readily  concur- 
red with  his  wonderful  love  to  us,  in  de- 
signing tp  perfect  our  redemption.  He 
was  betrayed  by  his  own  disciple,  and 
suffered  that  traitor  who  betrayed  him  to 
jkiss  his  blessed  lips.  Jle  was  apprehend- 
pd,rudely  bound,  and  hurried  away  as 
•i  malefactor,  and  forsaken  by  all,  not  one 
pf  his  disciples  daring  to  own  or  stand 
,by  him. 

"Again,  I  would  remember  his  being 
insulted  over  and  treated  as  the  meanest 
.slave,  without  respect,  or  pity,  and  car- 
ried to  and  fro,  from  magistrate  to  magis- 
trate, from  tribunal  to  tribunal,  and  every 
i.wrhcrc  falsely  accused.    He  was  buffeted 
md  spit  upon,  mocked  and  reviled.  He 
iwas  crowned  with  thorns,  rudely  pressed 
down  on  his  sacred  head)  and  entering 
nto  his  temples.    lie  was  arrayed  in  a 
i  nock  habit,  and  a  reed  put  into  his  hand 
1  nstead  of  a  sceptre.    He  was  sentenced 
l.o  death  as  a  criminal,  and  condemned 
to  the  vilest,  most  painful,  and  reproach- 
ful kind  of  death.    He  was  scourged  by 
:  nereiless  hands  ;  the  plowers  plowing  on 
uis  back,  and  making  long  furrows. 
I   "  I  would  farther  contemplate  his  be- 
ng  loaded  with  a  heavy  cross,  stripped 
>f  Iiis  clothes,  and  fastened  to  the  wood 
■vith  nails  slrnek  through  his  handl  and 
leet,  the  mosf  tender  and  nervous  pails. 

as 


513 

so  that  "  the  iron  entered  into  his  very 
soul."  Thus  he  was  crucified  in  the 
midst,  between  two  malefactors,  as  if  the 
chief  criminal.  He  was  then  reared  up 
on  the  cross,  and  the  weight  of  his  body 
hung  on  four  wounds.  He  was  there 
.suspended,  and  exposed  naked  to  the 
view  of  the  world,  bearing  the  shame, 
as  well  as  the  torment  of  my  sin.  The 
precious  blood  issued  out  of  his  wounds, 
and  formed  a  lavcr  for  my  sins,  and  those 
of  the  whole  world.  The  extremity  of 
his  pain  occasioned  a  feverish  heat  of  the 
whole  body,  and  his  tongue  cleaved  to  the 
roof  of  his  mouth.  He  had  vinegar  giv- 
en to  him  when  he  was  thirsty  ;  his  soul, 
in  the  mean  time,  more  vehemently  thirst 
ing  after  our  salvation.  He  refused  the 
wine  and  myrrh,  as  if  he  would  feel  all 
the  pain  of  his  crucifixion  for  us,  in  its 
greatest  sharpness,  without  the  least  mit- 
igation. 

"  I  would  call  to  mind  also  the  tender 
regard  which  thou  hadst,  O  my  Saviour, 
in  the  midst  of  thy  violent  pains,  for  thy 
holy  mother  and  beloved  disciple;  the 
sword  pierced  through  her  soul,  and  deep 
sorrow  wounded  his  spirit,  and  extreme 
anguish  overwhelmed  them  both,  to  be- 
hold the  suffering  Redeemer  ;  and  in  the  > 
midst  of  thy  sorrows  thou  thoughtest  of 
them.  What  gracious  comforts  also  thou 
vouchsafed  the  penitent  thief  in  the  midst 
of  thy  own  distress. 

*  O  how  great  was  the  inexpressible 
anguish  of  our  Saviour's  soul  in  behold- 
ing the  wrath  of  his  Father  so  hotly 
(taming  against  us  for  those  sins  of  ours, 
which  he  did  "  bear  in  Jiis  own  hody#oji 
the  tree;"  and  that,  too,  under  so  great 
weakness  of  body,  that  both  made  him 
cry  out,  "  My  God,  my  (Jod/wliy  hast 
thou  forsaken  me !"  He  gave  up  the 
ghost,  when  he  might  have  brought  down 
himself  from  the  cross,  and  no  man  could 
take  away  his  life  from  him,  that  the 
work  of  our  redemption  might  be  finish 
ed  by  him.  His  blessed  side  was  pierced 
with  a  spear,  entering,  into  his  heart,  and 
letting  out  tin-  last  remains  of  his  blood, 
that  he  might  give  full  proof  to the world 
of  his  being  truly  dead.  His  soul  was 
separated  from  the  bodvv\  and  pasted  into 
the  state  of  the  dead  and  of  perfect  sep- 


514 


ON  THE  LORD'S  SUPPER 


aration,  sanctifying  that  middle  state  to 
his  servants  for  their  souls  to  rest  in  till 
the  resurrection. 

"  And  by  all  these  several  sorts  and 
degrees  of  thy  suffering,  by  all  this  bitter 
pain,  and  sorrow,  and  shame,  and  agony, 
and  anguish,  which  thou  didst  endure  in 
thy  body,  and  in  thy  soul,  for  miserable 
men,  and  for  me  a  miserable  sinner,  I 
now  entreat  thee  to  have  mercy  upon 
me,  and  forgive  me  ;  to  save  me,  and 
bless  me. 

"  Since  then,  O  my  Saviour,  thou  com- 
mandest  me  to  commemorate,  these  thy 
sorrows,  and  to  do  this  in  iemembrance 
of  thee :  I  eat  of  this  bread,  and  drink 
of  this  cup,  in  remembrance  that  I  have 
wounded,  and  grieved,  and  bruised  thee  : 
in  remembrance  that  I  have  made  thee 
behold  the  wrath  of  thy  Father,  and  sep- 
arated thy  precious  blood  from  thy  body. 
But  at  the  same  time,  the  thoughts  of  thy 
wonderful  love,  in'the  midst  of  thy  pains 
and  sorrows,  must  yield  my  soul  unspeak- 
able delight.  Wherefore,  while  I  am 
grieved  with  thy  grief,  I  will  feast  my- 
self in  the  pleasures  and  triumphs  of  thy 
love.  I  will  partake  of  thy  torments  and 
also  thy  joys,  which  thy  love  did  yield 
in  the  midst  of  thy  agonies."* 

Isa.  liii.  5.   "  He  was  wounded  for  our 
transgressions." 

O  my  Redeemer,kind,unspeakably  kind, 
to  poor  sinners  wert  thou  in  all  thy  life, 
thy  sufferings, and  thy  death.  I  would  ever 
contemplate  the  mysteries  of  thy  cross, 
as  expiating  my  sins  and  displaying  the 
wonders  of  divine  love.  0  the.  love  and 
the  wisdom  of  God,  "  which  none  of  the 
princes  of  this  world  knew  ;  for  had  they 
known  it,  they  would  not  have  crucified 
the  Lord  of  glory."  They  "  denied  the 
Holy  One  and  the  Just,  and  desired  a 
murderer  to.be  granted  unto  them,  and 
killed  the  Prince  of  life.  In  every  wound 
would  I  see  another  token  and  proof  of 
thy  tenderness  and  grace.  "  Let  thy 
wounds  then  prove  the  most  powerful  re- 
medies to  rid  me  of  uiy  corruption ! 
When  any  impure  thoughts  rise  in  me, 
let  thinking  of  thy  wounds  crush  them  ; 
when  sluggishness  in  religion  assaults  me, 


let  thy  wounds  and  the  remembrance  of 
them  make  me  vigilant  in  thy  service ; 
and  when  in  the  holy  sacrament  I  think 
of  thy  wounds  let  all  my  vain  imagina- 
tions expire." 

Let  me  then  ever  remember  Christ. 
"  He  did  not  forget  us.  He  thought  of 
us  in  his  own  extremity.  At-  his  death 
he  regarded  us  more  than  he  did  himself. 
He  put  up  many  a  petition  for  us,but  few 
for  himself.  In  the  garden,  on  the  cross, 
and  in  the  grave,  his  lost  sheep  were  still 
in  his  mind.  He  thought  of  them  both 
day  and  night."  And  from  the  height 
of  his  glory,  amid  the  worship  of  the 
heavenly  world,  the  Saviour  still  regards 
his  people  on  eaith.  "  Unworthy  as  they 
are,  he  loves  them  ;  mean  as  they  are, 
he  is  not  ashamed  to  wear  their  form,  and 
call  them  brethren.  He  forgets  the  songs 
of  angels  to  listen  to  their  sighs  and 
prayers.  It  is  his  delight  to  minister  to 
their  wants,  to  protect  them  in  their  dan- 
gers, and  to  comfort  them  in  their  sor- 
rows."*   O  may  I  never  forget  his  love ! 

John  i.  29.  "  Behold  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the 
world." 

Contemplate,  O  my  soul,  thy  Saviour 
as  a  lamb  slain  for  thee.  "  Rightly  is  he 
called  a  lamb,  whose  innocence  was  spot- 
less, and  his  meekness  and  patience  in- 
vincible ;  and  the  Lamb  of  God  for  his 
superior  excellence  and  dignity,  and  his 
being  chosen  to  this  office  by  the  Father. 
tc  He  was  led  as  a.  lamb  to  the  slaughter, 
and  as  a  sheep  before  his  shearers  is 
dumb,  so  he  opened  not  his  mouth:" 
neither  guile  nor  complaint  was  found  in 
him.  Dost  thou  then  profess  thyself  a 
follower  of  the  Lamb,  and  glory  in  the 
title  ?  Learn,  then,  of  him  to  be  harm- 
less and  blameless,  meek  and  lowly  in 
heart,  alike  averse  from  doing  and  deserv- 
ing evil,  and  ready  to  suffer  it. 

"  But  how  does  the  Lamb  of  God  take 
away  sin  ?  By  bearing  it  "  in  his  own 
body  on  the  tree  ;  the  chastisement  of 
our  peace  was  upon  him."  O  heavy  load, 
which  sunk  the  Son  of  God'  in  his  hu- 
man body  to  the  grave :  and  had  it  lain 
unremoved,  would  have  sunk  the  whole 
world  in  ruins  !    "  Worthy  is  the  Lamb 


*  Altered  from  n  mcditatiun  of  Boimcll^ 


*  Sec  Bradley's  Sermons. 


ON  THE  LORD'S  SUPPER. 


515 


that  was  slain,  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and 
honour,  and  glory  and  blessing."* 

Luke  xxiii.  42.  "  And  lie  said  unto  Je- 
sus, Lord,  remember  me  when  thou 
comest  into  thy  kingdom." 

O  suffering  Saviour !  .  like  the  dying 
hief  would  I  look  to  thee  with  this  peti- 
ion.  Thou  that  saved  him  and  declared' 
o  him,  "  This  day  shalt  thou  be  with  me 
n  Paradise,"  O  do  thou  make  me  also 
in  illustrious  trophy  of  thy  mighty  grace. 
[  would  look  to  thy  wounds  for  my  par- 
Ion,  to  thy  merits  alone  for  my  justifica- 
ion.  I  acknowledge,  I  feel  that  I  deserve 
mthing  ;  but  Jesus,  remember  me,  even 
,ne,  amid  the  assembled  millions  who 
„vill  stand  before  thee  in  judgment  at  the 
great  day  of  account.  And,  O  may  I 
never  forget  thee  ;  but,  filled  with  a  sense 
)f  thy  love,  spend  my  whole  time  and 
;trength,  and  all  I  am,  and  all  I  have,  for 
nv  Redeemer. 


fohn  vi,  56. 


and  drinketh  my 
me,  and  I  in  him.1 


"He  that  eatcth  my  flesli, 
blood,  dwelleth  in 


I  In  such  a  passage,  let  me  never  rest  in 
he  outward  emblem,  but  look  through 
he  figure  to  the  truth,  and  by  the  sign 
•ealize  the  thing  signified.  Our  Lord  has 
assured  me  his  words  here  are  spirit  and 
:ife.  May  I  then  have  a  spiritual  appe- 
ite  for  this  spiritual  food  !  O  may  (he 
ioly  Spirit  give  me  a  just  and  lively 
sense  of  my  guilt  and  misery,  and  of  my 

•  reat  need  of  Christ,  so  that  I  may  <  ain- 
istly  long  forJ  an,'j  M  u 'Hh  a  keen  and 
Kwcrimioating  appetite,  hunger  and  thirst 
after  his  salvation.  I  would  now  by  faith 
ealize,  and  receive  out  of,  that  falnetfl 
vliich  there  is  in  him  for  our  use.  lit 
ook  upon  bun  my  nature,  and  is  much- 
•d  with  a  feeling  of .  my  infirmities.  Il< 
's  my  Shepherd,  who  laid  down  his  life 
or  me.  He  is  my  Priest,  who  made 
Itonemenl  for  my  sins,  and  intercedes  in 

ny  behalf.     II<'  gave  himself  for  n-  an 

Iffering  and  a  sacrifice  to  God.     He  is 

•  ny  complete  Saviour,  delivering  me  from 
'ill  my  Bins.  Me  has  wisdom^ power, gf  See, 
find  compassion,  adapted  to  all  my  wants. 

•  Grov< . 


His  love  passeth  knowledge.     He  shed 
his  blood  for  me,  a  miserable  and  perish- 
ing sinner,  and  that  blood  cleanses  from 
all  sins.    He  is  the  propitiation  for  our 
sin.    I  believe  this  from  my  very  heart. 
I  rely  upon  him  as  my  only  Saviour.  I 
would  now,  through  the  bread  and  wine, 
view  afresh  the  atoning  death  of  my 
Lord.    My  eyes  look  unto  thee,  O  gra- 
cious Redeemer.    O  my  soul,  and  all  that 
is  within  me,  praise  and  magnify  the 
Lord,  who  died,  who  rose  again,  who  iiiT 
tercedes  for  thee,  anfl  who  is  now  pres- 
ent in  the  assembly  of  his  people.  Thus 
let  me  abide  in  him,  and  he  give  me  his 
Spirit,  and  dwell  in  my  heart  by  faith  ; 
thus  may  I  enjoy  an  increasing  commun- 
ion with  him  as  my  all-satisfying  portion, 
my  joy,  and  my  strength  ;  thus  may  my 
appetite  for  the  world  and  its  pleasures 
be  taken  away  ;  and  may  I  find  Christ 
and  his  salvation  to  be  meat  indeed  and 
drink  indeed,  to  my  needy  soul. 

Malt,  xxvi,  20.    "  Take,  cat ;  this  is  my 
body." 

"  O  blessed  tidings  to  the  poor  distress- 
ed soul,  famished  with  feeding  on  hodfcS 
and  vanity.  Behold,  thou  sayest,  "  take, 
eat,"  offering  thyself  unto  me,  and  com- 
manding me  to1  feast  on  thine  own  desk, 
on  thy  all-sullicient  atonement,  yea,  on 
all  thy  merits  and  graces.  Lord !  thou 
tenderest  most  freely  what  I  need  mli 
nitely,  and  that  which  I  desire  above  all 
things.  Adored  be  thy  wonderful  boun- 
ty, in  compliance  wherewith,  (unworthy 
as  1  am,)  I  yet  stretch  out  a  trembling 
hand  to  lake  hold  of  Christ.  ()  ma\  I 
now  receive  Jesus  as  my  Lord,  belie  Ye 
on  his  name,  and  live  upon  his  fulness."* 

Luke  xxiii.  34.    "  Father,  Corgire  them, 

for  tin  \  know  not  what  they  do." 

O  tho*' gracious  Redeemer,  the  Prince 
of  Peace  ;  thou  COmpasatOOale  Saviour, 
the  Lord  of  Glor]  ;  give  me  giace  so 

Unit  1   may  cut   !i<  leafier  sho*    DBJ  ItK 

Loving  and  mild  to.  all  my  enemies*)  par 

don  them  from  my  heart,  earnestly  pffftj 

tor  them,  ami  se<  k  to  do  them  good. 

0  Joans !  let  me  never  harbour  one 
rancorous,  malicious,  or  unkind  thought 


( ?omb< 


516 


ON  THE  LORD'S  SUPPER. 


in  that  heart,  in  which  I  trust  thou,  the 
loving  Saviour,  now  dwellest  by  faith. 
But  may  I  become  more  like  thee,  O 
Christ !  in  my  spirit  and  behaviour  to- 
wards all  with  whom  I  have  to  deal. 
Shalt  thou  freely  forgive  and  wonderful- 
ly extenuate  such  aggravated  injuries  as 
were  inflicted  on  thee  5  and  shall  not  I 
freely  forgive  the  infinitely  smaller  tres- 
passes that  may  be  committed  against 
me  ?  O  let  me  have  "  the  same  mind  that 
was  in  Christ." 


MEDITATIONS  ON  THE  FESTIVALS  OF 
THE  CHURCH. 


Christmas-day. 

Luke  xxii,  19.  "  This  is  my  body  which 
is  given  for  you." 

And  was  the  Son  of  God  made  in  the 
likeness  of  sinful  flesh,  so  that  his  sacred 
body  might  be  given  for  me  ?  O  glorious 
ransom  price  for  my  recovery  !  Most 
complete  must  be  that  redemption  for 
which  so  great  a  price  was  paid.  Yes, 
Christ  my  Lord,  whose  name  is  called 
Wonderful,  Counsellor,  The  Mighty  God, 
The  Everlasting  Father,  and  The  Prince 
of  Peace,  was  born  of  a  virgin,  and  took 
our  nature  upon  him,  that  he  might,  by 
suffering  for  sin,  satisfy  the  justice,  and 
appease  the  righteous  anger  of  a  holy 
God  !  And  to  what  a  life  was  his  holy 
child  Jesus  born  !  O  Jesus,  I  would  now 
recollect  that  thy  body  was  given  to  wea- 
riness, labour,  painfulness,  and  watchings 
oft.  It  was  given  to  treatment  most 
shameful  and  most  tormenting ;  to  spit- 
ting, smiting,  and  cruel  mockings  ;  to  the 
lashes  of  the  whip,  to  the  thorns,  the 
nails,  the  cross,  the  spear,  death,  and  the 
grave.  All  this,  and  thy  Father's  sensi- 
ble and  felt  desertion,  was  suffered  for  us 
men,  and  for  our  salvation.  Thus  my 
body  was  redeemed  from  the  power  of 
sin  find  Satan,  and  recovered  to  light, 
life,  and  joy.  Precious  Saviour !  the 
gift  of  thy  body  procures  for  me  pardon 
and  peace.  ()  then  let  me  give  my  body 
and  soul  to  thee  ;  let  them  not  any  longer 
be  yielded  to  the  degrading  service  of 
sin,  but  become  wholly  thine.  Expel 


every  enemy  of  thine  and  of  mine ;  and 
come  blessed  Redeemer,  and  dwell  in 
my  heart  by  faith  every  day.  May  love 
to  thee  fill  and  pervade  my  whole  soul, 
and  constrain  me  to  live  wholly  to  thee. 

Easter-day- 

1  Cor.  xv,  20.  '  "  Now  is  Christ  risen 
from  the  dead,  and  become  the  first 
fruits  of  them  that  slept." 

While  we  specially  at  the  Lord's  Ta- 
ble, seem  to  sit  at  the  foot  of  the  cross, 
and  commemorate  our  Saviour's  death, 
we  may  still  rejoice  in  the  recollection 
that  "  Christ  is  indeed  risen."  If  Christ 
were  not  raised,  then,  truly  faith  in  him 
is  vain,  and  we  are  yet  in  our  sins.  But 
never  was  a  fact  so  fully  proved  and  es- 
tablished as  this  fact  was.  Let  me  then 
now  contemplate  this,  great  and  all  im- 
portant fact.  His  resurrection  is  the 
foundation  of  my  hope  ;  it  declares  him 
to  be  the  Son  of  God,  and  a  Redeemer 
mighty  to  save :  it  shows  that  we  are 
justified  and  secured  from  condemnation, 
and  is  the  means  of  our  spiritual  life. 
O  Lord  my  God,  not  only  give  me  a 
firm  and  unshaken  confidence  in  this 
great  fact ;  but  grant  that  I  may  remem- 
ber it  with  unfeigned  gratitude,  and  let 
me  receive  from  my  risen  Saviour,  all 
those  blessings  which  he  is  exalted  to 
bestow. 

-But  especially  would  I  derive  comfort 
from  looking  at  his  resurrection,  as  a 
type  and  pledge  of  the  believer's  rising, 
from  the  grave.  As  he  rose,  so  shall  we 
rise  also.  How  cheering  to  the  mind 
awakened  to  a  sense  of  the  nearness  and 
magnitude  of  eternity,  is  the  conviction 
that  through  Christ,  death  has  now  lost 
its   sting,  and   the  grave  its  victory. 

Whosoever  helicveth  in  him  shall  nev- 
er die."  Death  shall  be  but  the  gate  of 
life,  the  beginning  of  endless  joy. 

Rom.  iv,  25.  "  Who  was  delivered  for 
our  offences,  and  was  raised  again  for 
our  justification." 

"  I  will  go  to  thy  table  with  joy,  and 
tell  yu t  thy  works  with  gladness,  O  most 
mighty  Saviour,  who  hast. not  only  died 
for  my  sins,  but  risen  again  for  my  jus- 
tification.    Indeed,  what  comfort  would 


ON  THE  LORD'S  SUPPER. 


517 


1  have  found  in  this  memorial  of  thy 
death,  if  it  had  not  been  for  thy  resur- 
rection. This  Sacrament  then  would 
only  have  represented  thy  sufferings,  and 
renewed  my  sorrow,  to  think  that  so 
excellent  a  person  had  failed  of  my  de- 
liverance ;  but  now  it  is  become  a  feast 
of  joy,  because  it  is  an  assurance  of  thy 
resurrection,  as  well  as  a  commemora- 
tion* of  thy  passion.  Since  thou  livest, 
glorified  Jesus,  we  live  also.  Thy  resur- 
rection gives  life  to  our  hopes,  makes  our 
sorrows  light,  our  lives  che'erful,  and  our 
death  the  gate  of  immortality.  Our 
fears  are  dispelled,  and  our  troubled 
•  hearts  aie  quieted  with  this, — The  Lord 
i  is  risen;  yea.  "the  Lord  is  risen  indeed."* 

ASCLN  SI  ON-DAY. 

Luke  xxiv,  51.  "  And  it  came  to  pass, 
white  he  blessed  them,  he  was  parted 
from  them  and  carried  up  into  heaven." 

How  full  of  love,  even  to  the  end,  was 
!  our  adorable  Lord  !  The  last  words 
sounding  in* the  ears  of  his  disciples  was 
a  blessing.  He  ascended  to  heaven  bles- 
sing them,  and  still  is  the  same  yester- 
day, to  day,  and  for  ever.  O  ascended 
Saviour,  may  my  heart  rise  whither  thou 
art  gone ;  and  now  Christ  is  gone  to 
Heaven,  may  my  affections  be  set  on 
things  above.  "  I  know  that  my  Re- 
deemer liveth."  This  is  a  blessed  confi- 
dence that  c.ai  support  the  soul  in  the 
severest  trials.  .  He  makes  himself  known 
too  "  in  the  breaking  of  bread."'  \  would 
not  then  only  remember  his  death;  but, 
looking  at  his  ascension,, see  the  power 
.given  to  him,  mark  the  gifts  which  he 
has  received,  dwell  upon  the  work  which 
lie  is  now  carrying  on,  and  daily  come 
to  him,  and  hold  communion  witli  him. 

Ifemember,  too,  O  my  soul,  "  this  same 
JesU8  which  was  thus  taken  up  into 
heaven,  shall  so  come  in  like  hianimr,  as 
lie  was  seen  going  into  heaven."  Now 
at  His  table,  I  profess  my  expectation  of 

Ins  earning  again.    0  may  1  be  always 

ready  for  that  day.     The  Lord  in  mercy 

gratit  that  tins-  sacred  Institution  may 

raise  my  heart  to  my  ascended  Saviour, 


♦  Comber. 


and  lead  me  to  look,  and  diligently  pre- 
pare,, for  his  second  coming. 

Whit-scnday. 

Acts  xix,  2.    "Have  ye  received  the 
Holy  Ghost  since  ye  believed  ? 

Where  true  faith  is,  there  are  also  the 
gracious  influences  of  the  Spirit ;  C) 
may  I  so  believe  as  to  receive  the  Holy 
Spirit,  which  is  the  seal  of  God,  (Eph. 
i,  13,)  showing  who  are  his  redeemed 
people.  Give  unto  me  all  the  evidences 
which  distinguish  those  who  have  re- 
ceived this  gift.  They  arc  born  of  the 
Spirit.  O  Lord,  produce  in  me  the 
new  heart  and  the  new  spirit,  the  daily 
turning  from  darkness  to  light,  from  sin 
to  holiness,  and  from  the  world  to  God 
my  Saviour.  They  hare  the  spirit  of 
prayer.  O  raise  my  heart  constantly  to 
thee  in  holy  aspirations  through  the  day, 
and  give  me  real  desires  after  thee  in 
public,  family,  and  social  worship,  so 
that  I  may  never  be  content  with  a  for- 
mal round  of  duties.  They  mortify 
the  deeds, of  the  body.  The  Lord  grant 
that  I  too  may  strive  against  every 
temptation,  resist  sin,  and  never  yield  to 
carnal  indulgences.  They  bring  forth 
tltc  fruits  of  righteousness.  O  that  T 
may  manifestly  bear  the  fruit  of  love, 
joy.  peace,  gentleness,  goodness,  meek 
ncss,  long-suflering,  faith,  and  temper- 
ance. 

0  Lord,  my  Heavenly  Father.  I  would 
feel  and  acknowledge  that  though, through 
thy  great  mercy,  I  am  not,  1  tTQ8t,VhoJ 
ly  barren  of  spiritual  fruit,  yet  there  is 
little  indcedJ>rought  forth  that  may  glo 
rify  God,- and  adorn  the  doctrine  of  m\ 
Saviour,    o  thou  who  nearest  prayer, 

and  gives!  good  things  to  them  thai  ask, 
gi?e  me  that  best  gift — jhy  Holy  Spirit. 

"  Behold  thy  Spirit  hath  conw  rted  and 
sanctified  millions  ;  let  me  thei  efore.  lo 

gether  with  tby  \\ hole  ( Inarch,  receive 
here  such  proportions  <»f  th\  Holj  Spirit, 
as  may  suppress  my  c\il  affections,  re- 

vive  my  dead  lirai  I.  comfort  in  J  d<  j<  Ctfd 
mind,  and  turn  my   ignorance,  disot* 

dience,  ami  sorrow,  into  knov<  i«  dgt .  an  I 

practice,  and  holy  |oy.  Let  the  Spit  it 
rest  Upon  me.  and  dwell  m  me  for  •  ■.  < 


518 


ON  THE  LORD'S  SUPPER. 


so  that  I  may  always  have  cause  to  bless 
thee  for  so  incomparable  a  gift." 

Trinity-sdnday. 

Ephes.  ii,  18.  "  Through  him  we  bothi 
have  access  by  one  Spirit  unto  the 
Bather.'5 

Jesus,  our  Lord,  having  reconciled  us 
to  God  by  the  cross,  may  I  practically 
know  what  it  is  to  have  access  unto  him, 
through  Christ  by  the  Spirit.  I  desire 
to  know  the  great  and  glorious  doctrine 
of  this  day,  not  as  a  matter  of  theory,  or 
belief  merely,  but  as  a  thing  of  experi- 
ence, and  daily 'practice.  Deliver, me 
from  a  proud  and  presumptuous  spirit, 
that  would  cavil  at  thy  truth.  Deliver 
me  from  a  too  curious  and  prying  spirit, 
that  would  attempt  to  comprehend  that 
which  it  has  not  pleased  thee  to  reveal. 
Give  me  grace  in  all  simplicity  of  heart, 
to  receive  what  thou  hast  declared,  and, 
feeling  my  own  ignorance  and  nothing- 
ness, to  adore  thee  in  thy  incomprehen- 
sible Majesty,  and  unsearchable  Glory. 

Almighty  God,  our  Heavenly  Father, 
I  conie  to  thee  as  one  that  spared  not 
thy  beloved  Son  for  us,  and  art  now 
reconciled  by  him  ;  and  I  beseech  thee, 
receive,  provide  for,  and  bless  me. 

Blessed  Redeemer,  thou  art  the  -way, 
the  truth,  and  the4  life,  my  mediator  and 
my  advocate,  my  hope  is  in  thy  merits 
and  thy  intercession. 

Holy  Spirit,  the  Comforter,  who  show- 
est  the  Saviour  to  sinners,  I  look  to  thee 
to  leach  and  guide,  to  purify,  strengthen, 
and  console  me. 

Prayer  after  receiving  the  Lord's 
Supper. 

Thanks  be  unto  •  thee,  Holy  Father. 
Lord  God  Almighty ;  thanks  be  unto, 
thee  for  the  privilege  which  thou  hast 
given  me  of  uniting  with  thy  people  to 
commemorate  the  sacrifice  of  the  death- 
of  the  Lord  Jesus  Christ,  and  for  all  the 
edification  and  comfort  thus  given  to  me. 
•  ,0  that  this  solemnity  may  so  deeply 
and  so  permanently  affect  my  heart,  as 
•onstantly  to  influence  my  future  life. 
Lcl  the  love  of  Christ  now  at  length 


constrain  me  no  longer  to  live  to  myself, 
but  to  him  who  died  for  me. 

Pardon  all  in  this  service  that  was  not 
right  before  thee.  All  I  do  is  defiled 
with  sin ;  but  I  offer  every  service  unto 
thee  in  the  name  of  Jesus  alone.  I  bless 
thee,  through  him,  for  whatever  thy  Spir- 
it enabled  me  to  do  in  any  measure  agree- 
ably to  thy  holy  will.  But  my  whole 
hope  and  trust  is  in  the  sacrifice  of  Crfrist . 
Jesus,  which  I  have  now  been  commem- 
orating, to  atone  not  only  for  former 
transgressions',  but  for  all  the  failings 
and  defects  of  my  preparation,  and  i  per- 
formances even  at  this  solemn  feast. 
Lord,  spare  me,  and  accept  me  on  ac- 
count of  that  great  propitiation  for  the 
sins  of  the  whole  world.^ 

O  that  I  may  ever  remember  that  the 
vows  of  the  Lord  are  upon  me,  and  that 
I  am  thine,  irrevocably  thine ;  and  may 
I  walk  from  day  to  day  as  becomes  a 
child  of  God  and  an  heir  of  his  glory. 
Keep  alive  in  my  mind  a  constant  sense 
of  my  weakness,  and  my  entire  depend- 
ence on  thy  grace.  May  I  now  go  forth 
to  my  duties  more  humbled  and  more 
devoted,  more  watchful  against  my  spir- 
itual enemies,  and  more  determined  to 
give  up  all  for  him  who  gave  up  his  life 
for  me. 

Give  unto  me,  I  pray  thee,  this  coms- 
fortable  evidence  of  having  had  com- 
munion with  Christ ;  that  my  faith  in 
him  for  supplies  in  aU  my  *ay  to  heaven 
is  manifestly  strengthened, ;  that  I  have 
the  same  mind  that  was  in  him  ;  have 
become  Like  him  ;  am  copying  his  exam- 
ple, and  treading  in  his  steps.  May  I 
watch  over  my  motives  as  we'll  as  my 
conduct,  and  do  thou  deliver  me  from 
iufproper  motives,  in  doing  outwardly 
good  works.  May  I  also  find  in  my 
growing  experience  more  proofs  of  my 
being  a  member  of  the  mystical  body  of 
Christ,  in  trhat  my  love  to  those  that  be- 
long to  him  increases,  and  I  can  make 
larger  allowances  for.  their  infirmities, 
and  more  readily  do  them  sclf-denyiii? 
services.  Nor  let  my  love  stop  short  of 
the  divine  pattern  of  him  who  loved  his 
worst  enemies. 

O  Lord,  I  would  now,  in  the  fulness 


ON  THE  LORD'S  SUPPER. 


519 


of  my  heart,  earnestly  pray  for  the  com- 
ing of  that  time  when  all  that  bear  the 
name  of  Christ  snail-fulfill  his  dying  pre- 
cept, and  thy  table  be  crowded  with  be- 
lieving and  joyful  guests.  O  when  shall 
all  the  ends  of  the  earth  look  to  Jesus 
and  be  saved !  Hasten  it  in  thy  good 
pleasure,  O  Lord  ;  that  Christ  Jesus  may 


be  known,  loved,  and  obeyed  in  every 
land,  and  the  Lord's  name  be  praised 
from  the  rising  of  the  sun  to  the  going 
down  of  the  same.  Thus  glorify  thy 
great  name,  fulfill  thy  gracious  promises, 
and  let  thy  kingdom  be  fully  established, 
through  Jesus  Christ  our  only  Redeemer 
'■ — Amen. 


THE  CHRISTIAN  STUDENT. 


CHAPTER  I. 

The  Usefulness  of  Theological  Study  to 
Christians. 

The  Christian  is  placed  by  his  heav- 
enly Father  in  this  world,  as  in  a  school 
to  prepare  him  for  his  future  and  ever- 
lasting life.  Every  thing  which  he  sees 
around  him,  and  which  he  passes  through, 
all  the  works  of  creation,  and  all  the 
wonders  of  providence,  daily  bring  be- 
fore him  lessons  in  that  pure  and  heav- 
enly wisdom  which  he  has  to  acquire  to 
make  him  meet  for  that  inheritance, 
which  fadeth  not  away. 

The  Christian  student  is  one  who  is 
constantly  receiving  instruction,  and 
gaining  knowledge  to  fit  him  for  serving 
God  on  earth,  and  for  the  higher  and 
more  blessed  service  in  which  he  hopes 
to  spend  a  happy  eternity. 

The  design  of  this  work  chie/ly  is  to 
set  before  him  the  best  method  of  pursu- 
ing theological  studies:  that  is,  the  study 
of  human  writings  on  religion,  in  con- 
nexion with  a  supreme  regard  to  the 
•word  of  God,  in  order  that  he  may  be- 
come "  instructed  unto  the  kingdom  of 
heaven."  The  wish  of  the  author  is  so 
to  assist  him  that  In;  may,  if  a  private 
Christian,  be  enabled  "always  to  give 
an  answer  to  every  man  that  asketh  him 
a  reason  of  the  hope  that  is  in  him.  wnh 
meekness  and  fear;"  and,  if  purposing 
to  fulfill  the  more  arduous  oilier  of  a 
Christian  minister,  lie  may  be  directed  to 
those  studies  WhiCfa  may  better  (it  linn 
for  being  u  a  workman  that  needeth  not 
i to  be  ashamed,  rightly  dividing  the  word 
of  truth." 

A  Christian  divine,  in  the  true  sense' 

66 


of  the  words,  is  the  highest  and  most 
blessed  character  on  earth.  Witsius  hap- 
pily describes  it :  "  By  a  divine  I  under- 
stand one  who,  imbued  with  the  solid 
knowledge  of  God  and  divine  things, 
God  Himself  being  the  Teacher,  not  by 
words  only  but  by  the  whole  course  of 
his  life,  sets  fortli  and  celebrates  the  ad- 
mirable virtues  of  God,  and  so  is  wholly 
devoted  to  His  glory.  Such  were  in 
former  days  the  holy  patriarchs,  such  the 
divinely  inspired  prophets,  such  the 
apostolic  teachers  of  the  whole  world, 
such  some  of  those  whom  we  call  Fa- 
thers, widely  shining  lights  of  the  prim- 
itive Church."* 

To  attain  this  character,  study  is,  ^ 
among  other  things,  indispensably  requi- 
site. When  divine  revelation  was  first 
committed  to  writing,  it  became  a  duty, 
a  privilege,  and  a  blessing,  to  read  that 
writing.  Respecting  this  duty  there  will, 
among  Christians,  be  little  difference  of 
opinion. 

The  advantages  of  a  written  statement 

of  opinions  being  perceived,  books  mul- 
tiplied, even  before  the  coming  of  Christ, 
to  a  vast  extent.  Hence  in  the  days  of 
Solomon,  it  was  asserted,  "  Of  making 
many  books  there  is  no  end,  and  much 
study  is  a  weariness  of  the  tlcsh."  The 
AJexandrine  library,  burnt  about  fiftj 
years  before  Christ,  is  said  to  have  con 
tained  400,000  manuscript  volumes. 
The  Intention  Of  printing  immensely  in 
creased  the  number  of  copies  of  books, 
and  the  facilities  of  access  to  them. 

There  are  doubtless  evils  inseparable 
(nun    these  advantages.      Where  books 


♦  Bee  i,i>  Oration  on  the  True  Theologian,  in 

tin  VM  volume  of  liia  Mist  rllanca  Sacra,  MX 


522 


THE  CHRISTIAN  STUDENT. 


have  an  improper  or  evil  tendency,  the 
harm  done  becomes  far  more  extensive  ; 
and  the  very  multitude  of  books  adds  to 
the  difficulty  of  choice  and  selection,  and 
disposes  the  supine  and  indolent  to  sit 
down  in  contented  ignorance.  Pride 
and  vanity  are  also  fostered  by  mere  lit- 
erary acquisition  ;  and  the  posession  of 
religious  knowledge  may  be  fatally  but 
easily  mistaken  for  the  possession  of  real 
religion. 

It  is  perfectly  true,  that  not  merely 
human  learning,  but  scriptural  knowl- 
edge in  its  highest  degree,  {prophecy  and 
understanding  all  mysteries  and  all 
knowledge,)  may  be  vain  and  unprofita- 
ble. A  church  may  be  "  enriched  with 
all  knowledge,  and  come  behind  in  no 
gift,"  and  yet  be  "  carnal  and  walk  ac- 
cording to  man."    1  Cor.  iii,  3. 

There  are  also  sorrows  in  knowledge 
from  which  the  ignorant  are  free :  we 
discover  many  evils  which  we  could  not 
before  discern  :  we  perceive  an  unexpect- 
ed darkness  where  we  thought  all  was 
light ;  we  sometimes  ourselves  mistake 
error  for  truth ;  and  doubts  are  excited 
where  none  existed  before. 

But  still,  whatever  sorrows  attend  wis- 
dom, "  it  excelleth  folly  as  far  as  light 
excelleth  darkness  ;"  much  of  this  sorrow 
is  real  gain  in  the  result ;  to  be  exempt 
from  it  through  ignorance  is  no  real  ad- 
vantage. It  is  better  to  know  that  evil 
which  we  may  correct,  than  to  slumber 
on  in  ignorance  till  all  be  lost.  After 
making  every  abatement,  real  religion 
has  all  along  been  vastly  advanced  by 
means  of  learning. 

It  is  of  written  books  that  David  gives 
those  high  commendations.  "  The  stat- 
utes of  the  Lord  are  right,  rejoicing  the 
heart ;  the  commandment  of  the  Lord  is 
pure,  enlightning  the  eyes;  the  judg- 
ments of  the  Lord  are  true  and  righteous 
altogether.  More  to  be  desired  are  they 
than  gold,  yea  than  much  fine  gold,  sweet- 
er also  than  honey  and  the  honeycomb." 
It  is  of  written  books  that  our  Saviour 
says,  "  Search  the  scriptures,  for  in  them 
ye  think  ye  have  eternal  life,  and  they 
are  they  which  testify  of  me."  And  the 
apostle  declares  that  they  B  are  able  to 
make  wise  unto  salvation,  through  faith 
which  is  in  Jesus  Christ." 


These  things  are  spoken  of  inspired 
books.  But  we  have  no  reason  to  think 
that  the  apostle,  when  he  told  Timothy 
to  "  give  attendance  to  reading,"  wished 
him  to  confine  his  attention  to  the  records 
of  inspiration  only ;  especially  since  he 
himself  quoted  heathen  writers,  (as  Ara- 
tus,  a  Greek  poet,  Acts  xvii,  28 ;  and 
Epimenides,  a  Cretan,  Titus  i,  12,)  in 
order  to  illustrate  the  truths  which  he 
wished  to  impress. 

The  Scriptures  speak  much  in  favour 
of  knowledge  in  general.  Thus  it  is  said, 
"  That  the  soul  be  without  knowledge,  it 
is  not  good."  Prov.  xix,  2.  "  The  heart 
of  the  prudent  getteth  knowledge,  and 
the  ear  of  the  wise  seeketh  knowledge." 
Prov.  xviii,  15.  "Bow  down  thine  ear, 
and  hear  the  words  of  the  wise,  and  ap- 
ply thine  heart  unto  my  knowledge." 
Prov.  xxii,  17.  "  The  heart  of  him  that 
hath  understanding  seeketh  knowledge." 
Prov.  xv,  14.  "  The  excellency  of  knowl- 
edge is,  that  wisdom  giveth  life  to  them 
that  have  it."  Eccles.  vii,  12.  These 
passages  apply,  in  the  highest  sense,  to 
scriptural  and  divine  knowledge,  but  com- 
prehend knowledge  in  general,  and  espe- 
cially whatever  facilitates  the  acquisition 
of  that  which  is  divine  and  scriptural. 

The  Holy  Scriptures  state  in  strong 
terms  the  danger  of  wanting  knowledge, 
both  as  it  respects  ministers  and  people. 
"  My  people  are  destroyed  for  lack  of 
knowledge :  because  thou  hast  rejected 
knowledge,  I  will  also  reject  thee,  that 
thou  shalt  be  no  priest  to  me.  Hosea  iv, 
6.  Isaiah  speaks  in  a  similar  way  of  the 
evils  of  having  no  knowledge.  Isaiah 
v.  13. 

The  apostle  Paul,  in  the  first  epistle  to 
the  Corinthians,  has  placed  this  subject 
in  a  clear  light.  He  commences  the 
twelfth  chapter  with  stating  that  he 
"  would  not  have  them  ignorant,  concern- 
ing spiritual  gifts."  He  then  shows  the 
nature  of  those  gifts,  some  of  which  were 
miraculous,  and  peculiar  to  that  age,  and 
other  needful  in  all  ages.  He  tells  them 
to  "  covet  earnestly  the  best  gifts  ;"  and 
in  the  thirteenth  chapter,  shows  the  su- 
perior excellence  of  charity,  but  not  to 
the  disparagement  of  other  gifts;  for  in 
the  fourteenth,  he  charges  them  to  "  de- 
sire spiritual  gifts,"  and  in  verse  12  bids 


THE  CHRISTIAN  STUDENT. 


523 


them  "  seek  to  excel  to  the  edifying  of  I 
the  church."  Great  then  as  is  the  value,  I 
and  supreme  as  is  the  importance  of  the! 
graces  of  the  Christian,  they  must  not 
exclude  a  holy  diligence  to  acquire  those) 
gifts  of  "  the  word  of  wisdom,  the  wordj 
of  knowledge,  divers  kinds  of  tongues, 
and  the  interpretation  of  tongues,"  which! 
are  profitable  to  our  own  edification,  and! 
to  the  edification  of  the  church. 

God  has  manifestly  owned  and  pros-\ 
pered  human  writings  on  religion.  It  is! 
fully  admitted  that  there  are  many  de- 
vout, holy,  heavenly-minded  Christians 
who  are  thoroughly  versed  in  the  Scrip- 1 
tures,  but  have  little  or  none  of  what  is 
reckoned  human  learning :  real  piety 
may  consist  with  considerable  deficien- 
cies in  learning.  And  again  a  man  may 
have  an  extensive  knowledge  of  lan- 
guages, he  may  know  the  whole  theory 
of  religion  and  be  able  to  defend  it  most 
ably  and  skilfully  against  its  most  subtle 
opponents  ;  he  may  have  the  intellectual 
powers  and  stores  of  a  Warburton  or  a 
Horsley,  and  yet  not  have  that  experi- 
ence of  the  truth  in  its  sanctifying  in- 
fluence on  his  own  heart,  which  mani- 
fests itself  in  meekness,  humility,  for- 
bearance, brotherly-kindness,  devotion, 
and  the  whole  spirit  of  the  Christian. 
Dr.  Buchanan  justly  observes  that  "  we 
must  not  confound  two  terms,  a  Theo- 
logian and  a  Christian.    That  which  con- 


stitutes a  Christian  is 
charity,  these  three.' 


faith,  hope,  and 


Much  human 
learning  is  not  essentially  necessary  to 
constitute  a  Christian.  Indeed  a  man' 
may  be  a  profound  Theologian,  and  not| 
be  a  Christian  at  all.  He  may  be  learn- 
ed in  the  doctrines  and  history  of  Chris- 
tianity, and  yet  be  a  stranger  to  the  fruits 
of  Christianity  :  He  may  be  destitute  of I 
faith,  of  hope,  and  charity." 

Yet  we  must  not  from  the  abuse  of  a 
thing  despise  it  altogether.  Jf  we  look 
at  the  general  state  of  the  church,  how 
few  emiment  Christians  are  there  who 
have  not  been  greatly  indebted  to  reli- 
gious books,  either  for  their  first  impres- 
sions, or  for  much  of  that  knowledge  by | 
which  they  have  acquired  enlarged  and 
correct  views  of  divine  truth,  and  pursued 
a  wise  and  holy  conduct ;  how  few  have. 


been  extensively  useful  to  others  who 
have  not  themselves  been  benefitted  by 
study  !  Many  of  those  Christians,  who 
are  now  nourished  by  the  Scriptures  only, 
received  their  first  religious  impressions 
through  human  books.  Hardly  any 
Christians  are  there  who  have  not  in  one 
way  or  other  received  much  advantage 
from  them.  It  has,unquestionably, pleased 
God  to  carry  on  His  own  kingdom,  and 
promote  the  spiritual  welfare  of  His  peo- 
ple by  means  of  human  writings.  Un- 
doubtedly, in  those  of  His  servants,  there 
has  been  the  manifestation  of  the  Spirit 
given  to  every  man  to  profit  withal. 
Nor  need  we  suppose  that  so  many  holy 
and  wise  individuals,  who  have  commu- 
nicated their  thoughts  to  the  world,  after 
long,  and  deep,  and  devotional  study  of 
the  sacred  writings,  have  thus  laboured 
in  vain.  A  person  who  has  travelled, 
with  an  observing  mind,  over  every  part 
of  a  country,  has  acquired  thereby,  in  all 
ordinary  cases,  experience  to  guide  oth- 
ers. The  fruit  of  such  toil  will  only  be 
despised  by  those  who  are  ignorant  of  its 
real  value.  The  Holy  Spirit  has  mani- 
festly, in  different  degrees,  and  in  varied 
gifts,  helped  the  servants  of  God,  so  that 
we  have  a  vast  accumulation  of  valuable 
knowledge  in  their  compositions,  and^ 
God  is  continually  using  them  for  good. 

Again,  learning  is  needful  for  the  due 
understanding  the  Bible.  If  reading 
the  sacicd  volume  be  important,  we  must 
of  necessity  admit  the  usefulness  of  a 
variety  of  other  studies.  The  Bible  it- 
self could  not  have  been  presented  to  any 
nation  now  existinig,  in  its  vernacular 
Language,  without  the  aid  of  considerable 
human  learning.  The  Bible  is,  in  its 
first  parts,  the  most  ancient  of  all  books  ; 
it  was  delivered  in  language!  that  are 
now  dead,  in  a  foreign  land,  and  abound- 
ing with  allusions  to  ancient  manners 
and  customs.  Though  the  knowledge  of 
these  things  may  be  of  little  comparative 
Importance  to  a  poor  man,  only  anxious 
to  know  its  Baving  truths  for  his  own 

eternal  welfare,  It  ii  el  great  moment  to 

those  who  have  to  preach,  and  explain, 
and  defend  the  sacred  contents  of  this 
blessed  volume.  Hence  it  lwron.es  im- 
portant to  acquaint  ourselves  with  the 


i 


524 


THE  CHRISTIAN  STUDENT. 


Hebrew  and  Greek  languages,  the  early 
versions  of  the  Scriptures,  the  manners 
and  antiquities  of  the  Jews,  and  other 
things  of  a  like  kind,  in  order  that  we 
may  know  what  is  the  full  import  and 
meaning  of  the  original  record  of  the 
divine  will. 

The  Bible  also  contains  predictions 
relating  to  all  nations  that  have  any  con- 
nexion with  the  Church  of  God,  and  ul- 
timately affecting  mankind  at  large.  We 
shall  lose  one  of  the  most  striking  and 
satisfactory  evidences  for  the  authority 
and  truth  of  the  Bible,  as  the  word  of 
God,  if  we  disregard  the  history  of  na- 
tions, which  is  in  fact  the  developement 
of  the  prophecies  of  that  book. 

Learning  is  also  needful  for  knowing 
the  works  of  God.  The  volume  of  na- 
ture, is  as  much  of  divine  workmanship 
as  that  of  grace,  and  displays  the  same 
divine  wisdom,  power,  and  love.  But  an 
extensive  knowledge  of  what  God  has 
created  for  his  glory  and  for  our  instruc- 
tion, can  in  general  only  be  attained  by 
human  writings.  Bishop  Reynolds  re- 
marks, "  All  secular  learning  is  the 
knowledge  of  God's  works:  philosophical 
and  mathematical  learning,  the  knowl- 
edge of  his  works  of  creation  :  historical 
and  political  learning,  the  knowledge  of 
his  works  of  providence :  moral,  and 
economical,  and  civil  learning,  the  knowl- 
edge of  those  remainders  of  his  image 
and  law  which  are  left  in  the  minds  of 
men  for  their  direction  and  conviction  : 
grammatical,  rhetorical,  and  logical  learn- 
ing, the  knowledge  of  the  use  of  that 
reason  which  God  gives  us  for  imparting 
our  minds  and  evidencing  our  conceptions 
unto  one  another.  So  then  all  true  learn- 
ing being  a  knowledge  of  the  works  of 
God,  must  needs  be  honorable  and  excel- 
lent." 

The  evidence  of  experience,  in  the  His- 
tory of  the  Church,  is  decidedly  in  fa- 
vour of  learning.  Allowing  that  talents 
of  the  highest  order  may  be  joined  with 
depravity  of  the  deepest  dye — as  is  emi- 
nently the  casein  the  chief  agent  of  evil, 
Satan — it  must  be  asserted,  that  the  high- 
est created  character  is  like  that  of  the 
blessed  angels  where  piety  and  knowl- 
edge are  combined  in  the  greatest  de- 
gree. 


If  we  look  at  the  history  of  the  church, 
the  brightest  examples  of  ardent  and 
useful  piety  have  been  found  in  men  of 
great  knowledge.  The  most  honoured 
instruments  in  founding  and  carrying 
forward  both  the  Jewish  and  Christian 
churches,  were  men  eminent  in  learning 
as  well  as  in  piety.  Moses,  the  lawgiver 
and  leader  of  the  Jews,  was  learned  in 
all  the  wisdom  of  the  Egyptians,  and 
Paul  was  brought  up  at  the  feet  of  Gam- 
aliel. 

Much  has  been  said  of  the  ignorance 
of  the  first  teachers  of  Christianity ;  but 
those  who  dwell  on  their  humble  birth 
and  situation,  and  their  few  acquirements, 
forget  their  extraordinary  gifts  and  en- 
dowments. Bishop  Horsley,  speaking, 
not  of  the  sanctifying  influence,  but  of 
the  miraculous  gifts  of  the  Spirit,  says, 
"  Learning  is  to  us  the  best  substitute  for 
that  preternatural  illumination  of  the  un- 
derstanding which  was  the  privilege  of 
the  first  preachers.  They  were  qualified 
without  any  previous  study,  for  the  of- 
fice to  which  they  were  called,  because 
they  had  that  other  source  of  fuller  and 
more  certain  information. — The  knowl- 
edge which  the  Holy  Spirit  conveyed  to 
the  understanding  of  these  chosen  instru- 
ments of  God,  was  the  very  same  in  kind, 
consisting  of  the  same  particulars,  which 
in  the  ordinary  way  is  attained  in  a  more 
imperfect  degree  by  study. 

The  force,  therefore,  of  the  objection, 
that  the  first  Christians  were  illiterate,  is 
taken  away  by  the  fact,  that  they  were 
supernaturally  assisted  with  all  the  learn- 
ing which  was  requisite  for  their  office. 
(Ecolampadius  justly  observes  to  the 
Waldenses,  "  We  are  not  to  tempt  God, 
as  if  He  were  to  be  expected  to  instruct 
us  as  he  did  the  apostles,  miraculously, 
without  study  on  our  part.'1  Indeed,  we 
cannot  have  the  local  information  which 
they  had  without  much  learning.  Be- 
sides, while  the  great  apostle  of  the  Gen- 
tiles was  not  destitute,  as  we  have  seen, 
of  human  learning  naturally  acquired  ; 
he  both  made  use  of  that  learning  in  de- 
fence of  the  gospel,  and  disputed  with 
the  learned  Athenians  on  their  own  prin- 
ciples. 

It  is  a  very  erroneous  idea,  that  knowl- 
edge is  prejudicial  to  faith.    Religion  is 


THE  CHRISTIAN  STUDENT. 


5-J3 


not  the  privilege  of  the  ignorant.  In 
fact,  the  worst  enemies  of  Christianity 
have  endeavored  to  keep  Christians  in 
jgnorance.  We  see  this  both  in  Pagan- 
ism and  Popery.  The  ages  of  ignorance 
were  the  ages  when  Popery  was  domin- 
ant: and  in  the  time  of  Paganism,  the 
emperor  Julian,  one  of  the  most  artful 
and  bitter  opponents  which  the  Christian 
religion  perhaps  ever  had,  well  awate  of 
the  powerful  use  which  Christians  had 
made  of  learning,  refused  permission  to 
them  to  study  the  classics.* 

The  most  useful  laborers  in  the  church 
of  Christ  have  been  men  of  learning. 
Not  to  mention  many  of  the  Fathers,  how 
much  do  we  owe  to  to  the  learning  of 
Luther,  Melancthon,  Calvin,  Ridley,  Cran- 
Imer,  Jewell,  Usher,  Hall,  Leighton,  and 
multitudes  of  others. 

The  revival  of  literature,  and  the  re- 
formation of  the  church,  were  connected 
events.  The  Reformers  felt  strongly  the 
importance  of  learning  ;  Luther  says,  "  I 
am  persuaded  that  true  divinity  could  not 
well  be  supported  without  the  knowledge 
lof  letters  :  of  this  we  have  sad  proof;  for 
while  learning  was  decayed  and  in  ruins, 
theology  fell  too,  and  lay  most  wretch- 
edly obscured.  I  am  sure  that  the  reve- 
lation and  manifestation  of  the  word  of 
God  would  never  have  been  so  extensive 
and  glorious  as  it  is,  if  preparatorily,  like 
•so  many  John  the  Baptists  smoothing  the 
way,  the  knowledge  of  the  languages  and 
good  learning  had  not  risen  up  amongst 
us.  They  are  most  exceedingly  mistak- 
en, who  imagine  that  the  knowledge  of 
nature  and  true  philosophy  is  of  HO  ust1 
to  a  divine."  He  says,  in  the  Preface  to 
an  exposition  of  the  90th  Psalm,  "  There 
were  at  that  time  men,  and  more;  after- 
wards, would  arise,  who  despised  til  co- 
logical  studies,  and  indeed  all  studies; 
there  ought  therefore  to  be  some  to  pro- 


With  a  view  to  keep  the  church  in  igno- 
rance of  the  arts  of  reasoning*  and  philosophy, 
he  forhade  Christian  Rohoolmastcrs    t<>  Iracli 

Gentile  learning,  leal  bdnf  famished,  says,  be, 

with  our  armour,  they  make  war  upon  us  with 
our  own  weapons.  Our  learning  Ul  unn<  cestary 
to  Christians  who  arc  (rained  up  to  an  illiterate 
rusticity.so  that  to  hclieve  is  efficient  for  them, 
and  by  this  prohihition  I  only  restore  poiseee- 

ions  to  their  proper  owners." 


claim  the  praises  of  God,  and  to  dissem- 
inate the  knowledge  of  His  word." 

Religious  knowledge  is  profitable  for 
all  classes.  Laymen,  and  all  Christians, 
are  personally  concerned  in  this  subject. 
Men  are  too  apt  to  think  that  the  study 
of  religion  concerns  ministers  and  not 
private  Christians.  Divinity,  however, 
is  not  like  medicine,  or  law,  or  naviga- 
tion, which  belong  only  to  a  particular 
class  or  profession  ;  every  human  being 
has  an  immortal  soul,  the  care  of  which 
devolves  mainly  on  himself.  Every  hu- 
man being  is  dependent  on  God  and  Jesus 
Christ,  and  is  infinitely  concerned  to 
know  His  character  and  will.  All  Chris- 
tians are  called  .uu^rca,  disciples,  or 
scholars.  Their  very  name  implies  that 
they  are  learners. 

The  extensive  usefulness  of  such  lay- 
men as  Bacon,  Boyle,  Hale,  Pascal,  Boer- 
haave,  Haller,  Johnson,  Beattie,  Goode, 
and  others,  was  closely  connected  with 
their  general  and  religious  knowledge 
and  learning.  Laymen  are  free  from  the 
suspicion  of  professional  interest,  and 
can  therefore  speak  on  religion  with 
some  advantages  which  a  minister  does 
not  possess.  The  apostle  in  the  direc- 
tion, "leave  the  first  principles  of  the 
doctrine  of  Christ,  and  go  on  unto  per-^ 
fection,"  requires  Christians  in  general 
not  to  be  content  with  a  slight  superficial 
knowledge;  and  supposes  that  after  a 
certain  time  all  ought  to  be  able  to  in- 
struct others  :  "  for  the  time  ye  ought  to 
be  teachers".  This  direction  is  not  im- 
mediately addressed  to  ministers,  but  to 
Christians  in  general. 

It  is  affecting  sometimes  to  hear  lav 
men  deliberately  avow  their  ignorance  of 
religion,  either  as  what  docs  not  concern 
them,  or  as  an  evidence  of  their  superior- 
ity to  vulgar  prejudice.  What  a  low, 
dark,  and  miserable  mind  must  theira  be! 
To  be  willingly  and  ostentatiously  igno- 
rant of  that,  which  on  the  very  face  of 
it  is  the  sublimes!  and  most  ennobling  ol 
all  studies,  relating  to  the  great  Lord  of 
all,  to  both  worlds  and  all  ages;  and  at 
footing  the  character,  the  conduct,  and 

the  present,  the  mental,  the  temporal, 
and  the  eternal  happiness  of  the  whole 
human  race  !  Mirelv  this  very  a\«>wil  ean 
only  be  accounted  for  on  the  Scriptural 


526 


THE  CHRISTIAN  STUDENT. 


principle  "  of  having  the  understanding 
darkened,  being  alienated  from  the  life  of 
God,  through  the  ignorance  that  is  in 
them." 

It  is  the  testimony  of  Boyle,  one  well 
qualified  to  say  so,  "  For  an  ordinary  nat- 
uralist to  despise  those  that  study  the 
mysteries  of  religion,  as  much  inferior 
to  physical  truths,  is  uo  less  unreasona- 
ble than  it  were  for  a  watch-maker  be- 
cause he  understands  his  own  trade,  to 
despise  privy  counsellors,  who  are  ac- 
quainted with  the  secrets  of  monarchs 
and  mysteries  of  state;  or  than  it  were 
for  a  ship  carpenter,  because  he  under- 
stands more  of  the  fabric  of  a  vessel,  to 
despise  the  admiral  that  is  acquainted 
with  the  secret  designs  of  the  prince,  and 
employed  about  the  most  important  af- 
fair?."* 

In  what  respect  is  theology  not  adapt- 
ed to  the  body  of  Christians  ?  It  is  a 
science  concerning  the  noblest  subjects 
on  which  the  mind  of  man  can  be  occu- 
pied, it  improves  the  student  in  piety, 
consoles  him  in  affliction,  and  prepares 
him  for  the  everlasting  enjoyment  of  the 
Divine  Object  of  his  studies. 

If  it  be  thought  a  great  thing  to  keep  a 
man  from  the  grave,  sometimes  for  a  few 
days,  and  still  more  to  restore  him  to 
health,  so  that  he  may  enjoy  life  for  some 
years,  even  though  with  troublesome  diet 
and  remedies,  theology  has  yet  higher 
and  better  ends.  It  shows  the  way  of 
attaining  spiritual  health,  endless  life,  and 
perfect  happiness. 

Laymen  will  be  preserved  from  many 
temptations,  by  adequate  Christian  knowl- 
edge. If  you  know  the  scriptures  and 
the  history  of  the  church,  you  will  not 
be  so  apt  to  be  misled  by  every  fresh 
error,  nor,  as  St.  James  expresses  it,  to 
be  "  carried  about  with  every  wind  of 
doctrine." 

The  circumstances  of  the  times  show 
the  importance  of  study.  We  live  in  a 
reading  age,  when  education  is  almost 
universal,  and  men  think  and  speak  on 
all  subjects  with  the  utmost  freedom.  All 
classes  of  people  read  much,  and  religious 
persons  must  not  be  behind  them,  espe- 
cially in  that  knowledge  which  directly 


*  Excellency  of  Theology,  p.  170. 


affects  religion.  And  though  the  end  of 
our  studies  is  not  to  exalt  ourselves  above 
others,  yet  our  profiting  in  our  studies, 
as  in  other  things,  ought  to  appear  to 

all  men. 

The  various  sentiments  and  doctrines 
which  have  arisen  since  the  apostolic  age, 
and  are  now  abroad  among  [men  ;  and 
the  history  of  the  church,  since  that  time 
require  knowledge  and  learning,  if  men 
would  themselves  discern  what  is  truth, 
or  be  useful  to  those  around  them.  A 
religious  man,  without  any  knowledge  of 
history,  or  general  information,  or  any 
comprehensive  view  even  of  the  various 
parts  of  his  religion,  will  speak  with  im- 
mense disadvantage,  if  called  into  discus- 
sion with  well-informed  persons  of  the 
world,  who  may  have  a  greater  specula- 
tive knowledge  of  religion.  He  may 
thus,  to  his  great  grief,  be  an  occasion  of 
offence  to  others ;  and  religion,  which  is 
dearer  to  him  than  life  itself,  may  mate- 
rially suffer  from  that  incapacity  and  ig- 
norance from  which  diligence  in  study 
would  have  saved  him.  Dr.  Buchanan, 
after  showing  that  God  honors  human 
acquirements,  when  used  in  subordina- 
tion to  His  grace,  says,  tc  Let  us  then 
honor  human  learning.  Every  branch 
of  knowledge  which  a  good  man  possess- 
es, he  may  apply  to  some  good  purpose. 
If  he  possessed  the  knowledge  of  an 
archangel,  he  might  apply  it  all  to  the 
advantage  of  men  and  the  glory  of  God." 

Many  objections  have  been  made  against 
the  usefulness  of  learning- — It  is  object- 
ed, that  learned  men  are  sometimes  infi- 
dels, and  often  merely  nominal  Chris- 
tians; and  the  Apostle  himself  says,  "  not 
many  wise  men  after  the  flesh"  are  call- 
ed. This  indeed  is  an  important  and 
humbling  lesson  to  those  who  trust  in 
human  wisdom,  which  can  never  of  itself 
attain  divine  grace,  and  often  hinders  and 
hurts  the  soul.  It  has  pleased  God  to 
make  manifest  the  inefficiency  of  human 
acquirements  of  themselves,  that  He  might 
the  more  display  the  necessity  and  ex- 
cellence of  His  own  grace  ;  but  in  every 
age  there  have  been  those  who  have  been 
bright  examples  that  piety  and  great  at- 
tainments in  learning  are  perfectly  con- 
sistent. It  was  an  old  reproach  against 
an  Apostle, "  much  learning  doth  make 


THE  CHRISTIAN  STUDENT. 


thee  mad  f  Paul,  though  learned,  was 
not  mad.*  Men  of  both  learning  and 
piety  are  requisite  to  convict  the  errors 
of  ignorant  pious  men  on  the  one  hand, 
and  to  answer  the  errors  of  learned  wick- 
ed men  on  the  other.  There  are  those 
who  turn  knowledge,  and  argument,  and 
human  wisdom  against  religion,  but  there 
are  assuredly  infinitely  superior  knowl- 
edge, superior  argument,  and  superior 
wisdom,  on  the  side  of  religion,  and  this 
has  been  and  will  be  manifested  to  the 
unspeakable  advantage  of  truth.  Relig- 
ion receives  its  due  homage  when  the 
highest  intellect  and  deepest  learning, 
when  Bacon  and  Newton  yield  subjection 
to  it. 

If  there  are  learned  men  to  oppose  the 
Gospel,  there  ought  to  be  still  more 
learned  men  to  meet  such  opponents,  and 
to  show  that  the  very  depths  of  learning 
contain  nothing  but  invincible  arguments 
for  the  truth  of  the  Gospel,  and  all  its 
great  and  cheering  doctrines.f    And  af- 


*  Lord  Bacon,  answering-  the  objection  of  di- 
vines, against  learning-,  says,  "  It  is  an  assured 
truth,  and  a  conclusion  of  experience,  that  a  lit- 
tle or  superficial  knowledge  of  philosophy  may 
incline  the  mind  to  atheism,  but  a  farther  pro- 
ceeding therein  brings  the  mind  back  again  to 
religion ;  for  in  the  entrance  of  philosophy, 
when  the  second  causes  which  are  next  unto 
the  senses  offer  themselves  to  the  mind  of  man, 
if  it  dwell  and  stay  there,  it  may  induce  some 
oblivion  of  the  highest  cause  ;  but  when  a  man 
passes  on  farther,  and  sees  the  dependance  of 
causes  on  the  work  of  Providence  ;  then,  accor- 
ding to  the  allegory  of  the  poets,  he  will  easily 
believe  that  the  highest  link  of  nature's  chain 
must  be  tied  to  the  foot  of  Jupiter's  i  hair.  To 
conclude,  therefore,  let  no  man,  on  a  weak  con- 
ceit of  sobriety,  or  an  ill-applied  moderation, 
think  or  maintain  that  a  man  can  search  too 
far,  or  be  too  well  studied  in  the  book  of  God's 
word,  or  in  the  book  of  God's  works — divinity 
or  philosophy  ;  but  rather  let  men  endeavor  an 
endless  progress  or  proficiency  in  both  ;  only  let 
men  beware  that  they  apply  both  to  charity  and 
not  to  swelling  ;  to  use  and  not  to  ostentation  ; 
and  again,  that  they  do  not  unwisely  mingle  or 
confound  these  learnings  together." 

t  It  is  not  learning  but  want  of  learning  which 
leads  to  error  in  religion.  It  was  the  want  of 
learning  which  occasioned  the  abuses  of  reli- 
gion in  the  middle  ages  ;  it  was  the  learning  of 
our  early  reformers  by  which  those  abuses  were 
corrected  ;  let  no  one  therefore  apprehend  that 
theological  learning  will  now  undo  what  it  did 
at  the  reformation.  It  is  in  fact  the  only  meth- 
od of  ensuring  to  us  the  advantage  of  "the  u  i 


581 

ter  all,  though  learning  has  been  possess- 
ed by  the  wicked,  the  learning  of  ungod- 
ly men  has  not  been  the  cause  of  their 
wickedness,  but  merely  the  occasion  of 
manifesting  it.  Nay  their  learning  has 
been  of  use  to  others.  The  Scribes 
among  the  Jews  preserved  the  Scriptures, 
and  the  learning  of  worldly  men,  wheth- 
er physicians,  lawyers,  and  historians, 
or  even  divines,  has  yet  often  been  bene- 
ficial to  their  country,  and  made  subser- 
vient to  religion.  God  thus  continues  to 
spoil  the  Egyptians,  and  make  their  jew- 
els and  their  treasures  presents  and  gifs 
to  His  Church. 

If  pious  persons  are  prejudiced  against 
learning,  from  seeing  the  way  in  which 
learned  men  have  perverted  the  Gospel, 
they  should  also  consider  that  want  of 
literature  is  no  security  for  a  pure  Gos- 
pel. Men  of  boldness,  talent,  and  fluen- 
cy, who  may  be  very  illiterate,  will  press 
forward,  pretend  to  extraordinary  light, 
and  draw  multitudes  after  them,  when  it 
is  nothing  more  than  "  speaking  great 
swelling  words  of  vanity,"  and  thus  "al- 
lure through  the  lusts  of  the  flesh  those 
that  for  a  while  were  escaped  from  them 
who  live  in  error."  2  Pet.  ii,  18. 

Duly  to  comprehend  Christianity,  will 
call  for  the  highest  and  most  cultivated" 
powers  of  the  human  mind  :  and,  in  this 
view,  vast  is  the  importance  of  educa- 
tion, and  habits  of  study  and  reflection, 
to  a  right  reception  of  religious  truth. 
"  Consider,"  says  Mr.  Foster,  "  what  a  fa- 
tal inaptitude  for  receiving  the  truths  of 
religion  is  created  by  the  neglect  of  train- 
ing minds  to  the  exercise  of  their  facul- 
ties, and  the  acquirement  of  elementary 
information."  After  then  showing  what 
are  the  sublime,  and  holy,  and  spiritual 
doctrines  of  Christianity,  he  states  the 
difficulty  of  "beings  who  never  learned 
to  think  at  all,  who  have  hardly  ever 
once  in  their  whole  lives  made  a  real 
effort  to  direct  and  concentrate  the  ac- 
tions of  their  faculties  on  any  thing  ab- 
stracted from  the  objects  palpable  to  the 
senses,"  learning  religion. 

If  you  say  that  there  are  many  differ 
ent  opinions  among  the  learned,  it  is  true  ; 

ornmtion,  by  guarding  nirainst  enthusiasm  on 
the  one  hand,  and  infidelity  , mi  t In M  t her.  —  Uith 
op  Marsh's  Lectures. — Pp.  K\  I6|  W 


528 


THE  CHRISTIAN  STUDENT. 


but  there  is  among  all  real  Christians  an 
ample  temple  of  divine  truth,  which  is 
open  and  common  to  all ;  and  the  very 
diffeiences  should  only  lead  you  to  a 
more  close  adherence  to  the  divine  rec- 
ord yourself,  and  a  large  spirit  of  charity 
to  differing  brethren. 

If  you  object  that  there  are  so  many 
mysteries  (which  seems  rather  multiplied 
than  diminished  by  learned  men)  burd- 
ening religion, — Boyle  well  replies,  "  if 
they  must  be  called  burdens,  they  are 
such  burdens  as  are  feathers  to  a  hawk, 
which  instead  of  hindering  his  flight  by 
their  weight,  enable  him  to  soar  toward 
heaven,  and  take  a  larger  prospect  of 
things  than  if  he  had  not  feathers  he 
could  possibly  do." 

Besides,  learning  furnishes  us  with 
much  real  enjoyment.  Surely  it  is  one 
of  our  greatest  privileges,  that  living  so 
many  hundred  years  from  the  mighty 
dead,  we  can  by  means  of  their  writings 
converse  with  them  more  intimately, 
than  if  they  now  lived  in  our  neighbour- 
hood :  that  we  have  the  full  benefit  of 
their  best  and  choicest,  their  most  mature 
and  deliberate  thoughts,  in  the  clearest 
method,  on  the  most  important  of  all 
subjects  ;  and  that  all  ages  are  thus 
made  present  to  our  minds,  render  to  us 
ins'tructive  information,  and  edify  and 
comfort  us. 

The  advantages  of  books,  and  of  a  well 
furnished  study,  are  thus  set  forth  by 
Bishop  Hall.  u  The  thoughts  of  our  de- 
liberations are  most  accurate  :  these  we 
vent  into  our  papers.  What  a  happiness 
is  it  that  without  all  offence  of  necro- 
mancy, I  may  here  call  up  any  of  the  an- 
cient worthies  of  learning,  whether  hu- 
man or  divine,  and  confer  with  them  of 
all  my  doubts  !  and  I  can  at  pleasure 
summon  whole  synods  of  reverend  fath- 
ers and  acute  doctors  from  all  the  coasts 
of  the  earth,  to  give  their  well  studied 
judgments  in  all  points  of  question  which 
I  propose.  Neither  can  I  cast  my  eye 
casually  upon  any  of  these  silent  masters, 
but  I  must  learn  somewhat.  It  is  a  wan- 
tonness to  complain  of  choice.  No  law 
binds  us  to  read  all:  but  the  more  we 
can  take  in  and  digest,  the  better-liking 
must  the  mind  needs  be.  Blessed  be 
God  that  hath  set  up  so  many  clear  lamps 


in  his  church :  now  none  but  the  wilfully 
blind  can  plead  darkness.  And  blessed 
be  the  memory  of  these  his  faithful  ser- 
vants, that  have  left  their  blood,  their 
spirits,  their  lives,  in  these  precious  pa- 
pers, and  have  willingly  wasted  them- 
selves into  these  during  monuments  to 
give  light  to  others." — Hall's  Works,  vol. 
vi.  p.  166. 

Mr.  Montgomery  has  some  striking  re- 
marks on  the  advantages  to  be  derived 
from  the  talents  of  others.  He  says — 
"  It  is  the  prerogative  of  genius  to  con- 
fer a  measure  of  itself  on  inferior  intelli- 
gences. In  reading  the  works  of  Mil- 
ton, Bacon,  and  Newton,  thoughts  great- 
er than  the  growth  of  our  own  minds  are 
transplanted  into  them,  and  feelings  more 
profound,  sublime,  or  comprehensive,  are 
insinuated  amidst  our  ordinary  train ; 
while  in  the  eloquence  with  which  they 
are  clothed,  we  learn  a  new  language 
worthy  of  the  new  ideas  that  aie  created 
in  us.  Of  how  much  pure  and  .exalted 
enjoyment  is  he  ignorant,  who  never  en- 
tertained, as  angels,  the  bright  and  lof- 
tier emanations  of  loftier  intellects  than 
his  ov/n  !  By  habitual  communion  with 
superior  spirits,  we  not  only  are  enabled 
to  think  their  thoughts,  speak  their  dia- 
lects, feel  their  emotions,  but  our  own 
thoughts  are  refined,  our  scanty  language 
is  enriched,  our  common  feelings  are 
elevated:  and  though  we  never  attain 
their  standard,  yet  by  keeping  company 
with  them,  we  shall  rise  above  our  own, 
as  trees  growing  in  the  society  of  a 
forest  are  said  to  draw  each  other  up  into 
shapely  and  stately  proportion,  while 
field  and  hedge-row  stragglers,  exposed 
to  all  weathers,  never  reach  their  full 
stature,  luxuriance  and  beauty." 

It  is  not  every  reader  that  derives  all 
these  advantages  from  the  thoughts  of 
others  :  much  depends  on  the  character 
of  the  student,  and  of  his  studies ;  we 
have  here  however  brought  before  us  a 
very  valuable  statement  of  the  advanta- 
ges which  may  be  derived  from  the  su- 
perior mind  and  talents  of  others. 

If  we  would  not  be  confined  and 
cramped  by  the  views  of  the  place,  and 
the  age,  and  the  circumstances  in  which 
we  live,  and  the  paity  with  which  we 
associate,  and  would  lise  to  the  ground 


THE  CHRISTIAN  STUD  EXT. 


529 


of  higher  usefulness  and  more  extended 
blessing,  we  must  read  works  of  other 
countries  and  other  ages  and  other  clas- 
ses of  men,  and  take  from  an  elevated 
position  an  enlarged  view  of  the  minds 
of  men,  w  comparing  spiritual  things  with 
spiritual." 

Theology  is,  like  the  heavens,  full  of 
stars  which  appear  not  to  a  careless  spec- 
tator; but  a  diligent  contemplator,  with 
suitable  helps,  will  find  new  worlds  of 
glory  in  every  part.  The  ministers  of 
Christ,  especially,  should  be  continually 
growing  in  religious  acquirements,  and 
adding  to  that  ministerial  furniture  of 
mind  which  will  enable  them  to  bring 
out  of  their  treasury  things  new  and  old. 
Jt  will  both  take  them  out  of  scenes  of 
i  trial  and  temptation  in  the  world,  and 
also  fit  them  for  honourable  and  useful 
services  in  the  Church. 

Yet  to  the  due  exaltation  of  Divine 
grace,  and  the  depression  of  human 
pride,  it  is  in  conclusion  strenuously 
maintained  that  God  has  greatly  blessed 
and  honoured  men,  like  Bunyan,  not 
without  knowledge,  but  without  learning; 
and  has  left  learned  men,  and  especially 
those  whose  hearts  are  not  devoted  to 
their  Heavenly  Master,  barren  and  un- 
fruitful. 

Speaking  of  the  philosophical  sciences, 
Augustine  thus  excellently  distinguishes 
between  the  illiterate  Christian  and  the 
speculative  philosopher.  "  Unhappy  is 
that  man  who  knows  all  these  things 
and  knows  not  thee;  but  blessed  is  he 
who  knows  thee,  though  he  knows  not 
these  things.  But  he  who  knows  both 
thee  and  them  is  not  happier  on  their 
account,  but  on  account  of  thee  alone  is 
hippy,  if  knowing  thee  he  glorify  thee 
as  God,  and  he  thankful,  and  be  not  vain 
in  his  imaginations.  For  as  he  is  In  a 
better  situation,  who  possesses  a  tree, 
and  is  thankful  to  thee  for  the  use  of  it, 
though  he  knows  neither  its  height,  nor 
breadth,  than  lie  who  measures  it,  and 
counts  all  its  branches,  and  neither  pos- 
sesses il,  nor  knows  nor  has  learned  his 
Creator,  so  the  believer,  whose  property 
all  the  riches  of  the  world  are,  and  who 
having  nothing,  yet  possesses  all  things, 
by  cleaving  to  thee  whom   all  things 

serve,  is  indisputably  better  than  the 


most  knowing  natural  philosopher  upon 
earth,  who  lives  in  the  neglect  of  thee/' 


CHAPTER  II. 

The  Influence  of  Practical  Holiness  on 
Theological  Studies. 

Holy  tempers,  and  a  holy  conduct,  are 
essential  to  our  attaining  the  wise  and 
great  end,  the  happy  experience,  and  the 
true  enjoyment  of  divine  knowledge.  No 
natural  talents,  nor  any  acquired  learning 
can  supply  the  place  of  Christian  graces, 
or  be  a  substituie  for  them.  As  the  first 
sin  was  preferring  knowledge  to  obe- 
dience, and  the  effect  was  a  darkened 
understanding  and  a  sinful  and  misera- 
ble life,  so  it  is  now.  Sin  produces  ig- 
norance as  well  as  misery.  The  consid- 
eration of  this  subject  is  seasonable  and 
important,  as  many  have  asserted,  that 
man  is  not  accountable  for  his  belief; 
but  the  Bible  shows  us  that  the  origin  of 
infidelity  is  the  wickedness  of  the  heart, 
John  iii,  18,  19.  Our  moral  character 
has  an  immense  influence  on  our  opin- 
ions. 

A  humble  Christian,  who  desires  to 
please  God  above  all  things,  and  who 
seeks,  by  a  diligent  and  devout  study  of 
his  word  to  know  his  will,  in  order  that 
he  may  do  that  will,  has  in  these 
holy  dispositions  the  very  elements  of 
the  highest  w  isdom  and  usefulness  ,  and, 
as  these  dispositions  are  maintained  and 
increased,  he  will  find  them  continually 
to  assist  and  correct  his  views,  and  make 
all  his  acquirements  really  valuable,  pro- 
fitable, and  sanetif\  ing.  IIow<  ver  a  man 
may  have  attained  a  clear  systematic  di- 
vinity ;  yet,  if  he  be  seriously  defective 
in  Christian  graces,  he  will,  in  propor- 
tion to  the  extent  of  that  defect,  not 
know  divine  truth  in  its  use  and  enjoy- 
ments ;  and  his  knowledge  will  be  im- 
perfect. In  some  cases  lie  will  turn 
aside  to  vain  speculations  which  have  a 
show  of  wisdom,  and  as  he  thinks,  pro- 
mote his  own  importance  or  even  useful- 
ness; but  the  result  will  be  unprofitable 
to  himself  and  others  :  and  in  other 
cases,  like  Solomon  of  old,  and  Lord 


530 


THE  CHRISTIAN  STUDENT. 


Bacon'  in  later  times,  he  will  be  very- 
wise  for  others,  and  yet  very  foolish  for 
himself. 

There  is,  indeed,  an  extended  connex- 
ion in  all  paits  of  the  divine  system,  and 
especially  in  each  branch  of  divine  truth. 
It  resembles  a  rich  and  magnificent 
chain  of  gold,  in  which  not  only  each 
separate  link  is  exquisitely  finished  and 
wrought,  but  it  is  united  to  similar  links, 
and  thus  is  made  subservient  to  farther 
ends,  as  were  the  chains  of  gold  on  the 
neck  of  Aaron,  supporting  on  his  breast 
that  breast-plate,  in  which  were  the  Trim 


tions  of  the  church. 

There  is  also  a  beautiful  re-action  aris- 
ing from  our  own  conduct.  One  thing 
affects  another,  and  the  impression  made 
returns  again,  so  that  there  is  a  recipro- 
cal and  endless  progression  of  good  or 
evil,  according  to  the  conduct  of  the 
moral  agent.  This  makes  sin  a  tremen- 
dous evil ;  this  makes  holiness  infinitely 
desirable;  for  the  influence  of  either 
will  never  be  exhausted,  but  will  affect 
immortal  beings  through  eternal  ages 
Nor  is  there  any  remedy  for  the  evil  of 
sin,  but  in  that  great  salvation,  which 
stops  the  contagion,  and  imparts  the 
counteracting  and  healthful  spirit  of 
divine  grace. 

This  moral  reaction  is  always  at  work, 
and  in  seeking  first  the  kingdom  of  God 
and  his  righteousness,  we  are  most  effec- 
tually securing  every  other  good.  As 
Solomon,  by  seeking  wisdom  rather  than 
riches,  gained  both  ;  so  by  that  which  is 
"  the  beginning  of  wisdom,"  even  "  by 
humility  and  the  fear  of  the  Lord,  are 
riches,  and  honour,  and  life." 

It  is  a  remarkable  part  of  the  Divine 
wisdom,  thai  revealed  truth  is  not  given 
to  us  in  an  accurately  arranged  system, 
or  in  an  orderly  and  minute  statement  of 
its  different  ramifications  in  one  length- 
ened discussion,  but  in  history,  and  in 
promises,  and  precepts  given  as  occasion 
arose  from  time  to  time;  the  aim  of  all 
which  is  to  promote  practical  holiness, 
in  attaining  which  we  fail  not  to  obtain 
saving  truth,  and  without  which  we  can- 
not know  God ;  for  "  without  holiness 
no  man  shall  see  the  Lord."    Ciod  is  to 


the  Christian,  rather  than  by  bare  study. 
u  O  taste  and  see  how  good  the  Lord  is !" 

All  sin  has  a  blinding  influence  upon 
the  human  mind..  When  men's  deeds 
are  evil,  it  causes  them  to  love  darkness 
rather  than  light.  It  hinders  the  just 
perception  of  spiritual  things.  "  None 
of  the  wicked  shall  understand."  The 
too  eager  pursuit  of  even  lawful  occupa- 
tions engages  and  distracts  the  mind  of 
the  worldly  man,  and  leaves  him  no 
time  for  the  calm,  patient,  and  steady  ap- 
plication of  his  mind  to  the  discovery  of 
divine  truth.  If  he  asks,  "  what  is  truth." 
even  from  the  first  source  of  truth,  he 
has  no  patience  to  wait  for  the  answer. 
To  such  a  one,  invisible  things  appear 
distant  and  uncertain,  and  if  of  a  supe- 
rior nature,  yet  so  remote  as  rather  to  be 
admired,  than  desired  or  pursued.  The 
gratification  of  the  lusts  of  their  own 
hearts  led  the  heathen  to  change  "  the 
truth  of  God  into  a  lie."  Rom.  i,  25,  26. 
The  indulgence  of  unholy  tempers  and 
affections,  such  as  pride,  envy,  malice, 


impurity,  ambition,  gives  a  real  distaste 
to  the  opposing  truths  of  Christianity. 
And  when  these  sins  break  out  in  the 
life,  and  lust  has  conceived  and  brought 
forth  sin,  then,  even  if  truth  had  been 
previously  acquired,  it  is  held  or  confined 
and  detained  in  unrighteousness.  Rom. 
i,  18.  "  When  they  knew  God  and  glo- 
rified him  not  as  God,  they  became  vain 
in  their  imaginations,  and  their  foolish 
heart  was  darkened,  and  one  sin  led  on 
to  another,  till  they  sunk  into  the  very 
depths  of  idolatry. 

Archbishop  Usher  says,  "  All  sins  are 
in  the  Epistle  to  the  Hebrews  termed  ig- 
norances (Heb.  ix,  7,  compared  with  Lev. 
xvi,  16,  17,)  and  sinners  ignorant  and  err- 
ing persons  (Heb.  v,  2 ;)  because,  however, 
in  the  general  the  understanding  may  be 
informed  rightly,  yet  when  particular 
actions  come  to  be  resolved  upon,  men's 
perverse  wills  and  inordinate  affections 
cloud  their  minds  and  lead  them  out  of 
the  way.  That,  therefore  is  to  be  ac- 
counted sound  knowledge  which  sinks 
from  the  brain  into  the  heart,  and  from 
thence  breaks  forth  into  action  (setting 
head,  heart,  hand,  and  all  a-work,)  and 
so  much  only  must  thou  reckon  thyself 


bo  known  by  the  life  and  experience  of|to  know  Christianity,  as  thou  art  able  to 


THE  CHRISTIAN  STUDENT. 


531 


make  use  of  in  practice."  He  quotes 
James  ii,  18 ;  iii,  13,  and  1  John  ii,  3,  4, 
to  illustrate  this.* 

Here,  then,  we  see  where  the  Chris- 
tian will  ben^  his  main  strength  ;  he 
must  not  cultivate  gifts,  rather  than  gra- 
ces ;  attainments  in  knowledge,  rather 
,than  attainments  in  holiness;  studies 
must  not  come  before  or  displace  prayer; 
conferences  for  acquiring  knowledge,  be- 
fore conferences  for  acquiring  spirituality 
of  mind  and  Christian  experience. 

But  let  us  endeavour  to  illustrate  these 
general  remarks,  by  a  particular  consid- 
eration of  the  influence  of  holiness  on 
knowledge.  These  do  indeed  mutually 
influence  and  promote  each  other.  "  His 
divine  power  hath  given  us  all  things 
that  pertain  to  life  and  godliness,  through 
i the  knowledge  of  him  that  hath  called 
jus  to  glory  and  virtue."  2  Pet.  i,  3.  We 
cannot  attain  to  holiness  without  a  meas- 
ure of  knowledge,  and  every  step  in  that 
attainment  prepares  for  increasing  knowl- 
edge. "  Then  shall  we  know,  if  we  fol- 
low on  to  know  the  Lord."  We  cannot 
.limit  the  mode  in  which  the  Holy  Spirit 
(Cither  commences  or  carries  on  his 
work  within  us :  as  he  divides  "  to  every 
jman  severally  as  he  will,"  so  he  works 
(in  various  ways,  and  in  such  order  as 
•pleases  him :  sometimes  by  first  con- 
vincing the  intellect,  sometimes  by  ex- 
citing the  imagination,  and  sometimes  by 
touching  the  affections  ;  but  the  result  is 
,one,  to  be  renewed  after  the  divine  im- 
age. There  is  a  general  tendency; — 
the  tendency  of  all  truth  is  to  promote 
•holiness — and  of  all  error  to  famish  the 
•soul.  The  ways  of  false  prophets  are 
•lascivious  ways.  2  Pet  ii,  2.  The  ten- 
dency of  all  holiness  is  to  enlighten  the 
mind,  and  of  all  sin  to  darken  and  ob- 
iscure  the  truth. 

Holiness,  the  work  of  the  Spirit  in  the 
heart  of  man,  (1  Thes.  ii,  13,)  is  a  term 
of  large  meaning,  implying  in  its  lull  lin- 
iport,  entire  purity  from  all  sin,  and  en- 
tire dedication  to  God,  and  conformity  to 
his  will.  In  a  sinful  creature  like  man. 
lit  can  only  he  attained  by  faith  in  Christ, 
and  through  his  Spirit,  and  it  is  eontin- 


'  3ee%  Bermen  appended  t>.  the  lib  edition 
A  his  Answer  to  a.  Jtduit,  p.  -J7. 


ued  by  constant  exercises  of  the  same 
lively  faith,  and  communications  of  the 
same  Spirit.  It  has  various  parts  and 
degrees,  and  its  influence  on  knowledge 
may  be  seen  in  each  of  these. 

Conversion  to  God  (John  iii,  3 — 5)  is 
a  first  step  in  Christian  holiness.  It  im- 
plies a  total  change  in  the  inner  man  ;  a 
commencement  of  a  new  life;  and  our 
Lord  declares,  that  without  it  a  man 
"  cannot  see  the  kingdom  of  God."  St. 
Paul  also  asserts,  "  the  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of 
God,  foi  they  are  foolishness  unto  him  ; 
neither  can  he  know  them,  because  they 
are  spiritually  discerned ;  but  he  that  is 
spiritual  («*-axoii'£t)discerneth  all  things." 
Regeneration  is  then  indispensably  ne- 
cessary for  a  full  view  and  a  true  taste 
and  relish  of  divine  truth.  As  a  blind 
man  cannot  discern  or  delight  in  colours, 
so  an  unregenerate  is  incompetent  to  dis- 
cover and  delight  in  the  true  glories  of 
revelation.  He  wants  that  sense  which 
would  enable  him  rightly  to  discriminate 
truth  from  error,  and  greater  truths  from 
lesser  truths.  He  has  no  spiritual  taste 
or  relish  for  evangelical  verities.  When 
regenerate  by  the  Spirit,  we  shall  spon- 
taneously, as  it  were,  distaste  views,  con-  N 
trary  to  the  mind  of  the  Spirit — views 
which  tend  to  exalt  man,  to  degrade  the 
Saviour,  to  lower  the  moral  standard,  or 
to  make  sin  a  slight  evil ;  and  though 
they  are  contrary  to  our  fallen  nature, 
we  shall  love  and  maintain  the  opposite 
scriptural  truths.  Let  us  then  pray  foi 
the  promised  new  heart  and  in  w  spirit, 
E/ek.  xxxvi.  2(i.  27.  In  the  words  of 
Bishop  Taylor — "  Without  this  new  cic- 
ation.  this  new  principle  of  life,  we  may 
hear  the  word  of  God,  hut  we  can  never 
understand  it,  we  hear  the  sound  hut  are 
nevei  the  better."  Speaking  afterwards 
of  the  different  (  !i<  els  which  truth  pro- 
duces, and  asking  the  reason  of  the  dif- 
ference, he  gives  the  following  answer, 
"  The  one  understands  hynaluie.  and  the 
other  by  grace;  the  one  by  human  learn 
ing,  the  other  b\  divine  ;  the  one  reads 
the  Scriptures  without,  the  other  within  ; 
the  one  iindnMauds  as  a  sou  of  man,  the 
other  a-  a  -<>m  of  God  ;  the  our  perceive* 
by  the  proportion  of  the  world,  and  the 
other  by  the  measures  of  the  Spirit  ,  the 


533 


THE  CHRISTIAN  STUDENT. 


one  understands  by  reason,  and  the  oth- 
er by  love ;  and  therefore  he  does  not 
only  understand  the  sermons  of  the  Spir- 
it, and  perceives  their  meaning,  but  he 
pierces  deeper  and  knows  the  meaning 
of  that  meaning,  that  is  the  secret  of  the 
Spirit,  that  which  is  spiritually  discerned, 
that  which  gives  life  to  the  proposition, 
and  activity  to  the  soul." 

Communion  with  God  is  a  most  import- 
ant means  of  divine  knowledge.  There 
is  a  higher  study  than  that  derived  from 
acquaintance  with  human  writings  ;  there 
is  a  communion  beyond  that  of  commu- 
nion with  men ;  there  is  a  daily  and 
hourly  converse  with  God,  the  Father  of 
Lights,  who  is  Light  itself,  and  "  in  whom 
is  no  darkness  at  all;  a  philosopher  may 
be  ignorant  of  it,  but  the  most  learned, 
if  pious,  will  esteem  this  to  be  his  best 
source  of  highest  knowledge,  and  it  is 
one  which  the  most  illiterate  Christian 
is  privileged  to  enjoy.  This  high  and  ho- 
ly study  truly  enlightens,  it  really  enno- 
bles, it  invariably  blesses  the  soul.*  The 
believer,  in  the  lively  exercise  of  grace, 
thirsts  after  this  supremely :  "  Whom 
have  I  in  heaven  but  thee,  and  there  is 
none  upon  earth  that  I  desire  beside  thee. 
As  the  hart  panteth  after  the  water  brooks, 
so  panteth  my  soul  after  thee,  O  God." 
Christians  in  the  full  enjoyment  of  grace 
can  say,  "  truly  our  fellowship  is  with 
the  Father,  and  with  his  Son  Jesus 
Christ."  This  high  and  holy  fellowship 
raises  us  above  the  fear  of  man,  and  leads 
us  to  search  out  for,  and  be  content  with, 
and  rely  upon  the  bare  word  of  God,  and 
to  profess  that  word  before  the  world. 
Had  not  Luther  been  a  man  of  much 
communion  with  God,  he  would  never 
have  attained  his  eminent  religious 
knowledge ;  or  confessed  it  before  men 

*  The  remarks  of  Thomas  a  Kempis  are  ap- 
propriate and  striking-.  "Let  all  teachers  be 
silent,  let  the  whole  creation  be  dumb  before 
thee,  and  do  thou  only  speak  to  my  soul— lest 
being  only  outwardly  warned,  but  not  inward- 
ly quickened,  I  die  and  be  found  unfruitful; 
lest  the  word  heard  and  not  obeyed,  known  and 
not  loved,  professed  and  not  kept,  turn  to  my 
condemnation  !  Speak,  therefore,  Lord,  for  thy 
servant  heareth  :  thou  only  hast  the  words  of 
everlasting  life  !  O  speak  to  the  comfort  of  my 
soul,  to  the  renovation  of  my  heavenly  nature, 
and  to  the  eternal  praise  and  glory  of  thy  own 
name  \* 


in  that  way  which  made  him  such  an 
unequalled  blessing  in  the  Reformation. 

Faith  and  love  are  eminent  parts  of 
Christian  holiness.  They  are,  when  gen- 
uine, united  together ;  St.^James  consid- 
ers faith  without  love  as  a  nonenity — 
a  dead  faith — a  faith  that  cannot  be 
shown.  Now  faith  is  the  very  organ 
and  sense  by  which  divine  truth  is  re- 
ceived, and  the  main  grace  through 
which  it  is  profitable.  Heb.  iv,  2.  Love, 
again,  is  that  state  of  mind  which  is  most 
eminently  adapted  to  a  profitable  study. 
The  "  deceivableness  of  unrighteousness 
in  them  that  perish"  arises  hence,  l<  they 
receive  not  the  love  of  the  truth  that  they 
might  be  saved."  Love  to  God  and  his 
truth,  will  stir  up  the  heart  and  quicken 
the  soul  to  a  holy  diligence  for  further 
discoveries  of  both.  The  same  graces 
will  enable  us  to  persevere  in  maintain- 
ing the  truth  according  to  the  direction, 
"Hold  fast  the  form  of  sound  words 
which  thou  hast  heard  of  me,  in  faith  and 
love  which  is  in  Christ  Jesus."  2  Tim. 
i,  13.  Where  there  is  the  filial  confi- 
dence and  love  of  a  child,  its  teachable- 
ness and  tractableness,  its  ready  reliance 
on  its  parents's  word,  and  its  affectionate 
heart  toward  that  parent,  then  is  there, 
that  state  of  mind  which  is  best  calculat- 
ed most  to  advance  us  in  the  kingdom  of 
heaven.  Matt,  xviii,  3,  4.  Nathanael,  the 
Israelite  without  guile,  believed  Christ  on 
the  first  declaration  of  the  Messiah,  and 
on  his  manifesting  this  ready  faith  was 
assuied,  "thou  shalt  see  greater  things 
than  these  :"  through  love  to  Christ  we 
obtain  farther  communications  of  divine 
knowledge  :  "  he  that  loveth  me  shall  be 
loved  of  my  Father,  and  I  will  love  him, 
and  will  manifest  myself  unto  him." 

The  tempers  and  disposition  of  the 
Christian  in  general  have  an  important 
influence  on  his  acquiring  right  views  of 
divine  truth.  This  might  be  shown  at 
length  in  contrition,  repentance,  hope, 
humility,  meekness,  long-suffering,  and 
the  like.  But  let  us  mark  it  in  that 
winch  is  pre-eminently  a  Christian  grace, 
humility.  "  With  the  lowly  is  wisdom." 
Prov.  xi,  2.  "  He  giveth  grace  unto  the 
humble."  James  iv,  6.  1  Peter  v.  o. 
"  Whosoever  shall  humble  himselr*as  this 
little  child,  the  same  is  greatest  in  the 


THE  CHRISTIAN  STUDENT. 


533 


kingdom  of  heaven."  Matt,  xviii,  4.  "  The 
meek  will  he  guide  in  judgment."  Psalm 
xxv,  9.  The  whole  system  of  Christiani- 
ty is  of  a  humbling  character.  It  places 
man  in  his  true  nothingness  before  God  ; 
(Gai  vi,  3.)  and  pride  is  therefore  the 
grand  obstruction  to  a  cordial  reception 
of  its  pure  and  simple  principles.  Hence 
have  arisen  those  self-righteous  systems 
which  have  been  invented  to  evade  the 
gospel.  But  let  a  man  be  contrite,  self- 
abased,  and  poor  in  spirit,  and  the  main 
difficulties  of  receiving  divine  truth  are 
(removed.  Salvation  by  free  grace  will 
be  his  only  hope ;  giving  all  glory  to 
God,  and  taking  all  shame  to  himself, 
will  be  easy  to  him  ;  the  aid  of  the  Ho- 
ly Spirit  will  be  his  highest  consolation  : 
every  doctrine  of  Christianity  is  peculi- 
arly adapted  to  the  state  of  a  humble  and 
contrite  spirit.  O  what  a  test  and  touch- 
stone of  character  to  the  whole  human 
race  is  the  gospel  of  Jesus  Christ !  It  dis- 
criminates and  discloses,  and  developes 
every  mind  which  it  touches,  and  the 
proud  in  rejecting  it  are  rejected,  and  the 
scorners  in  scorning  it  are  scorned,  (Prov. 
iii,  34.)  and  the  meek  are  taught  his  way, 
and  the  humble  in  receiving  it  are  exalt- 
ed. If  Moses  was  eminent  for  learning 
and  wisdom  ;  he  was  also  the  meekest 
of  men.  If  Paul  had  the  deepest  insight 
into  the  mysteries  of  the  gospel,  his  heart 
also  burned  with  the  most  intense  love 
to  his  Saviour.  A  serious,  teachable,  sub- 
missive, diligent,  pure,  candid,  upright, 
and  devout  spirit,  is  the  very  temper  of 
the  Christian,  and  in  that  temper  is  the 
prepared  ground  in  which  the  truths  of 
'religion  readily  grow  and  bring  forth 
fruit.    Matt,  xiii,  23.  Acts  xvii,  11,  12. 

Another  part  of  holiness  is  the  fear  of 
the  Lord :  and  very  influential  is  this 
fear  to  the  acquisition  of  knowledge : 
"  The  fear  of  the  Lord  is  the  beginning 
of  knowledge.  Prov.  i.  7.  The  fear  of 
the  Lord  is  the  instruction  of  wisdom." 
Prov.  xv,  33.  This  fear  will  be  a  guard 
against  rashly  adopting  statements  which 
have  little  or  no  foundation  in  aifl  word, 
and  will  lead  us  to  unfeigned  submission 
to  the  plain  statements  of  that  word.  It 
will  keep  us  in  that  child-like  and  hum- 
ble frame  of  mind  which  is  peculiarly 
favorable  to  the  ready  reception  of  truth. 


Infidel  writers  have  almost  invariably 
manifested  the  want  of  this  grace.  A 
holy  reverence,  and  a  filial  fear  of  God, 
and  a  dread  of  displeasing  him,  will  also 
raise  the  soul  above  the  fear  of  man,  so 
that  man's  word  will  no  longer  be  our 
ultimate  guide,  his  threatenings  our  great 
terror,  or  his  promises  our  highest  hope. 
"  The  secret  of  the  Lord  is  with  them 
that  fear  him,  and  he  will  show  them  his 
covenant."  And  as  this  fear  is  the  com- 
mencement of  knowledge,  so  it  is  (in  the 
deliberate  conviction  to  which  the  wisest 
mind  after  attaining  all  knowledge  came) 
our  highest  good.  Eccl.  xii,  13.  It  is 
also  the  highest  and  best  result  of  all  ac- 
quirements. After  Job  had  gone  through 
the  knowledge  of  natural  things,  he  comes, 
under  divine  inspiration,  to  this  conclu- 
sion, u  Behold,  the  fear  of  the  Lord,  that 
is  wisdom  ;  and  to  depart  from  evil  is 
understanding."    Job  xxviii,  28. 

Simplicity  of  purpose  to  do  the  will  of 
God  is  a  leading  characteristic  of  the  holy 
man,  and  this  is  essential  to  the  right 
perception  of  truth.  The  honest  ground 
was  the  good  ground,  and  the  only  ground 
which  profitably  received  the  seed  of  the 
word.  Luke  viii,  15.  "If  thine  eye  be 
single,  thy  whole  body  shall  be  full  of  n 
light."  If  our  great  and  leading  aim  be 
wrong  ;  if  to  acquire  the  riches,  honors, 
or  pleasures  of  this  life,  be  the  chief  ob- 
jects which  we  have  in  view,  it  is  like  a 
disease  or  cataract  in  the  eye,  it  darkens 
every  part  of  spiritual  truth.  But  if  the 
heart  be  converted,  and  our  supreme  and 
leading  objects  be  spiritual,  and  holy,  and 
heavenly,  we  shall  be  prepared  readily  to 
admit  those  truths  of  which  the  Bible  is 
so  full  respecting  the  vanity  of  earthly 
things  ;  we  shall  acquiesce  in,  and  receive 
those  statements  which  are  opposed  to 
our  worldly  aggrandizement,  and  pro- 
mote our  higher  and  everlasting  good. 
The  wisdom  of  worldly  men  is  in  truth 
the  greatest  folly,  and  w  ill  be  universally 
in  the  result  acknowledged  to  be  so,  but 
while  they  hold  it  to  be  wisdom,  all  their 
judgment  of  things  will  be  perverted. 
"  When  thine  eve  is  evil,  thy  body  also 
is  full  of  darkness.  Take  heed,  there 
fore,  that  the  light  which  is  in  lh66  be 
not  darkness."  Sin,  and  all  the  lusts  of 
the  flesh,  like  a  dense  mist,  obseuie  the 


531  THE  CHRiSTI 

glory  of  truth.  We  all  know  how  fogs 
and  mists  can  veil  the  splendor  of  the 
sun,  so  that  when  they  intervene,  that 
glorious  luminary  has  lost  almost  all  its 
glory  :  the  lesser  light  of  the  moon,  in  a 
clear  atmosphere,  has  a  greater  bright- 
ness. Thus,  when  indulging  in  the  lusts 
of  the  flesh,  we  are  living  in  the  low  and 
damp  ground  of  fogs  and  mists,  and  can- 
not see  the  light  of  sacred  truth,  however 
clearly  and  brightly  it  may  be  shining 
on  those  dwelling  in  the  higher  regions 
of  practical  holiness.  But  on  the  other 
hand,  devotedness  to  God  will  help  us 
clearly  to  discriminate  between  what  is 
vain,  and  trifling,  and  worthless ;  and 
what  is  holy,  and  wise,  and  excellent, 
and  we  shall  not  spend  our  days  and  our 
nights  on  things,  the  knowledge  of  which 
will  neither  glorify  God  nor  benefit  man. 
ki  God  giveth  to  a  man  that  is  good  in  his 
sight,  wisdom,  and  knowledge,  and  joy ; 
but  to  the  sinner  he  giveth  trayail,  to 
gather  and  to  heap  up,  that  he  may  give 
to  him  that  is  good  before  God."  (Eccl. 
ii,  26.) 

Confessing  our  Lord  Christ  before 
our  fellow  creatures  is  another  step  to 
divine  knowledge.  "  Whosoever  shall 
confess  that  Jesus  is  the  Son  of  God, 
God  dwelleth  in  him,  and  he  in  God  :  and 
we  have  known  and  believed  the  love 
that  God  hath  to  us.  God  is  love."  (1 
John  iv,  15,  16.)  A  faithful  profession 
of  the  gospel  calls  for  those  dispositions 
which  are  so  much  dwelt  upon  in  the 
divine  record,  faith,  hope,  love,  and  holy 
courage ;  and  we  understand  them  in 
exercising  them  with  a  clearness  infinite- 
ly beyond  what  any  speculative  notion 
can  give.  The  actings  of  this  confes- 
sion of  Christ  as  it  respects  others,  often 
painfully  .call  forth  and  disclose  the  en- 
mity of  the  natural  heart,  and  thus  fur- 
nish a  practical  commentary  illustrating 
the  scriptural  description  of  that  enmity. 
We  get  a  new  and  lively  understanding 
on  actual  experience  of  statements  which 
come  in  every  page  of  the  Bible.  We 
find  religion  to  be  the  same  from  the  be- 
ginning, and  that  we,  like  Moses,  if  we 
would  belong  to  the  true  church,  must 
choose  "  rather  to  suffer  affliction  with 
the  people  of  God  than  to  enjoy  the 
pleasures  of  sin  for  a  season."    But  as 


AN  STUDENT. 

St.  John  intimates  in  the  passage  above 
quoted,  this  confession  of  Christ  is  con- 
nected with  more  immediate  communion 
with  God,  and  a  more  rich  discovery  of 
his  love.  Afflictions  arising  from  a  faith- 
ful profession  are  a  special  blessing. 
(Phil,  i,  29.)  He  walks  closely  with  God, 
he  knows  much  of  God,  he  greatly  en- 
joys God,  who  in  faith,  humility,  and 
love,  boldly  confesses  Christ  before  men  i 
the  very  crosses,  opposition,  contempt, 
and  mortifications,  which  he  has  to  pass 
through,  lead  him  to  more  intimate  com- 
munion with  that  heavenly  Parent  for 
whose  cause  he  suffers.  How  spiritual 
and  heavenly  are  the  letters  of  Bradford 
from  prison,  and  of  Rutherford  written 
while  confined  in  Aberdeen  for  his  con- 
fession of  Christ ! 

Ready  obedience  to  God^s  precepts  di- 
rectly tends  to  lead  us  to  embrace  all  the 
main  principles  of  the  gospel.  "  The 
commandment  of  the  Lord  is  pure,  en- 
lightening the  eyes.  If  any  man  will  do  his 
will  he  shall  know  of  the  doctrine."  Every 
step  in  obedience  more  and  more  shows  us 
the  truth  of  scriptural  doctrines.  The 
standard  of  obedience  is  absolute  perfec- 
tion ;  to  love  God  with  all  our  heart,  and 
to  love  our  neighbour  as  ourselves — to 
be  perfect  as  God  is  perfect.  When 
really  aiming  to  reach  this  standard,  as 
every  Christian  will  aim  to  do,  he  will 
feel  that  he  has  to  maintain  a  constant 
conflict  with  opposing  dispositions,  and 
that  there  are  multiplied  hindrances  with- 
in his  own  heart ;  he  will  thus  perpetu- 
ally be  led  to  see  how  short  he  comes, 
how  evil  his  heart,  how  entire  his  de- 
pendance  on  divine  grace  for  daily  par- 
don and  daily  strength ;  he  will  see  the 
impossibility  of  acceptance  but  in  the  be- 
loved Son,  and  will  be  prepared  to  admit 
the  elements,  at  least,  of  those  deeper 
doctrines  which  show  us  the  wonderful 
love  of  God  in  originating  our  individual 
salvation  before  time  began,  and  in  en- 
gaging his  power  to  perfect  it  in  ever- 
lasting felicity  when  time  shall  be  no 
more.  Our  Lord  observes,  that  on  love 
to  God  and  love  to  man,  "  the  two  great 
commandments,  hang  all  the  law  and  the 
prophets."  Errors  in  religion  spring  from 
the  neglect  of  them  ;  the  true  plan  of 
revelation  will  be  comprehended  accord- 


THE  CHRISTIAN  STUDENT.  535 


ing  as  we  simply  and  heartily  and  hon- 
estly aim  to  fulfill  them. 

Family  instruction  is  a  step  to  divine 
knowledge,  as  well  as  a  material  point 
in  the  Christian  character  of  every  head 
of  a  family.  "  Shall  I  hide  from  Abra- 
ham that  thing  which  I  do — for  I  know 
him  that  he  will  command  his  children 
and  his  household  after  him,  and  they 
shall  keep  the  way  of  the  Lord."  God 
gave  to  Abraham  a  peculiar  insight  into 
his  purposes.  Family  instruction  how- 
ever, in  general,  is  a  school  for  the  teach- 
er as  well  as  the  taught.    A  faithful  head 

:  of  a  Christian  household   will  daily, 

<  morning  and  evening,  read  a  portion  of 
Scripture  to  his  family;  this  cannot  be 
done  without  placing  the  Scriptures  in  a 
new  aspect  to  his  mind.  He  will  try  to 
add  practical  observations  to  this  portion, 
either  gathered  from  other  works,  or  aris- 
ing from  his  own  meditations.  These 
practical  observations,  gathered  for  direct 
and  particular  edification,  will  farther 
tend  to  promote  and  increase  the  best 
kind  of  knowledge.  May  the  author  add 
that  it  is  heartily  to  be  wished  that  every 
head  of  a  family  would  try  to  attain  the 
holy  skill  of  exposition  in  his  family. 
He  should  be  a  priest' in  his  own  house, 
and  this  skill  is  of  more  easy  attainment 
and,  we  are  persuaded,  of  much  more 
important  benefit,  than  is  often  supposed 
Christians  might  thus  become  more  fitted 
for  extensive  usefulness,  and  those  Chris- 
tian laborers  who  have  peculiar  talents 
might  more  easily  be  called  forth  into 
that  field  which  is  white  for  the  harvest 
while  the  reapers  are  wanting  to  gather 

-  it  in.  We  would  caution  all  however 
against  any  thing  tedious  and  wearisome 
Short  striking  addresses  to  the  conscience 
drawn  from  the  passage,  like  arrows  from 
the  bow,  penetrate  the  heart;  but  full 
and  minute,  and  lengthened  conimoi 
place  explanation,  wearies  and  disgusts 
and  is  in  ordinary  circumstances  quite  ou 
of  place  in  the  family.  Much,  very 
much  of  the  true  blessedness  of  this 
service  will  depend  on  the  lively  piety  o 

•   the  expounder.    We  are  persuaded  tli.it 
there  are  few   Christian   masters  wh 
might  not  thus  make  family  prayer  suel 
a  blessing,  that  the  strife  among  childre 
and  servants  should  not  be,  who  may  1 


absent,  but  who  may  be  present,  and  a 
necessary  absence  would  be  felt  to  be  a 
loss  and  privation.  And  while  there 
would  be  this  effect  in  the  family,  the 
master  would  be  ripening  day  by  day  un- 
to all  the  full  maturity  and  rich  experi 
ence  of  Christian  wisdom. 

Visiting  the  poor  is  another  most  in- 
tructive  part  of  Christian  holiness.  All 
who  have  in  a  right  spirit  been  thus  oc- 
cupied, will  have  found  it  quite  a  school 
of  divinity.     The  very  best  lessons  in 
divine  knowledge   are  there  acquired. 
We  see  the  practical  working  of  truth  on 
the  mind  :   we  learn  what  touches  the 
heart ;  what  truths  respond  again.  The 
poor  are  more  free  from  some  of  those 
artificial  trammels  which  a  highly  culti- 
vated and  refined  state  of  society  has 
thrown  around  the  upper  ranks  of  life. 
They  express  their  feelings  more  openly 
and  strongly,  and  having   often  been 
greatly  exercised,  their  faith  and  Christ- 
ian experience  are  sometimes  very  great. 
One  of  the  best  universities,  and  one  far 
too  much  unvisited,  is  the  retired  apart- 
ment of  suffering  poverty,  the  cottage  01 
the  garret  of  the  afflicted  ;  and  one  of 
the  best  lectures  in  divinity,  and  most 
fruitful  of  Christian  conferences,  is  con-N 
versation  on  the  things  of  God,  with  those 
"  poor  of  this  world"  whom  God  hath 
"  chosen  rich  in  faith."    Many  a  minis- 
ter has  there  first  learnt  the  lesson  of  sav- 
ing knowledge  for  his  own  soul,  and 
thence  has  carried  the  best  lessons  which 
he  could  give  to  his  people.  Christian 
student,  then  ever  remember,  that  one 
leading  part  of  "  pure  religion  and  unde- 
filed  before  God  and  the  Father,  is  this, 
to  visit  the  fatherless  and  widows  in  their 
affliction." 

We  would  once  more  illustrate  this 
subject  by  the  Christian's  growth  in 
grace:  "The  path  of  the  just  is  as  {he 
shining  light,  which  shineth  more  and 
more  unto  the  perfect  day  :"  there  is  the 
light  of  knowledge,  and  the  light  of  ho- 
liness, and  both  advance  together  in  the 
path  of  the  just.  Our  Lord  told  the 
Jews  who  believed  on  him,  "  If  ye  con- 
tinue in  my  word,  then  are  ye  my  disci- 
ples indeed;  and  ye  shall  know  the 
truth,  and  ihe  truth  shall  make  you  free.'1 
John  vin,  31,        Knowledge  and  growth 


536 


THE  CHRISTIAN  STUDENT. 


in  grace  are  united  in  the  direction, 
<£  grow  in  grace  and  in  the  knowledge  of 
our  Lord  Jesus  Christ ;"  and  the  connex- 
ion shows  that  this  direction  has  an  im- 
mediate reference  to  those  things  which 
are  "  hard  to  be  understood,"  and  being 
"  led  away  with  the  error  of  the  wicked." 
The  Apostle  Paul  in  a  similar  way  con- 
nects "  being  fruitful  in  every  good  work, 
and  increasing  in  the  knowledge  of  God." 
Col.  i,  10.  The  experienced  Christian 
has  acquired  a  deep  insight  of  his  natu- 
ral depravity  ;  he  has  seen  his  weakness 
and  his  tendency  to  fall  into  the  worst 
sins  when  left  to  himself,  and  thence 
Jesus  and  his  great  salvation  become  in- 
creasingly understood,  and  increasingly 
precious.  God  reveals  himself  to  "  the 
pure  in  heart ;"  (Matt,  v,  8,)  and  as  the 
Christian  advances  in  purity,  in  deadness 
to  the  world,  and  devotedness  to  God,  he 
sees  more  of  the  divine  glory  in  the  face 
of  Jesus  Christ,  and  more  admires  that 
wonderful  system  of  grace  which  rescues 
the  polluted  sinner  from  the  mire  of  sin, 
and  makes  him  the  child  of  God,  the 
heir  of  heavenly  glory,  and  meet  for  the 
inheritance  of  the  saints  in  light.  In 
that  rich  cluster  of  evangelical  graces 
mentioned  by  the  Apostle  Peter,  we  see 
the  reciprocal  influence  of  advanced 
piety  and  knowledge  fully  displayed. 
Knowledge  is  here  seen  surrounded  with 
lovely  graces  and  virtues.  "  Add  to 
your  faith  virtue,  to  virtue  knowledge, 
and  to  knowledge  temperance,  and  to 
temperance  patience,  and  to  patience  god- 
liness, and  to  godliness  brothely-kind- 
ness,  and  to  brotherly-kindness  charity. 
For  if  these  things  be  in  you  and  abound, 
they  make  you  that  ye  shall  neither  be 
barren  nor  unfruitful  in  the  knowledge 
of  our  Lord  Jesus  Christ.  But  he  that 
lacketh  these  things  is  blind,  and  cannot 
see  afar  off,  and  hath  forgotten  that  he 
was  purged  from  his  old  sins." 

Let  no  student  then  think  that  his 
studying  hours  are  lost  because  he  is  not. 
always  reading,  but  sometimes  more  ac- 
tively and  directly  obeying;  because  he 
is  not  always  in  his  library,  but  some-1 
times  engaged  in  visititing  the  poor  and| 


in  the  direct  service  of  God.*  For  every 
thing  there  is  a  time  and  season  ;  and  if 
we  are  wise  to  discern  the  seasonable 
duty,  and  steadily  pursue  it,  and  duly 
improve  it,  knowledge  and  holiness  will 
be  progressively  advancing  as  in  a  divine 
school ;  the  lessons  may  vary  in  differ- 
ent parts  of  the  day,  but  the  general  im- 
provement of  the  scholar  is  advancing 
in  each  lesson,  and  by  these  different 
parts  pursued  together  the  full  ripeness 
of  the  Christian  character  is  attained. 

The  most  edifying  works  in  the  Chris- 
tian's library  have  not.  been  written  by- 
those  confined  exclusively  to  their  closets. 
The  Cyprians  and  Augustines,  the  Lu- 
thers  and  Calvins,  the  Cranmers  and 
Jewells,  the  Owens  and  Baxters,  the 
Halls  and  Leightons  of  former  days, 
were  men  so  full  of  active  duty,  that  one 
is  astonished  that  they  could  ever  find 
time  for  their  varied  writings.  Had  they 
not  been  so  occupied  in  works  of  right- 
eousness, they  would  never  have  given 
us  those  rich  experimental  and  practical 
treatises  which  we  have  received  from 
them. 

Let  us  then  be  willing  to  resign  our 
studies  for  our  more  practical  duties, 
even  when  most  intensely  engaged  in 
them  ;  even  though  a  chain  of  thought 
may  perhaps  be  broken  which  we  cannot 
afterwards  recover.  These  self-denying 
efforts  will  not  be  without  an  ample 
recompense  in  the  very  studies  which  we 
seem  to  be  deserting. 

*  Baxter  says,  in  his  Reformed  Pastor,  "  If 
you  grow  not  extensively  in  knowledge,  you 
will  by  this  way  of  diligent  practice  obtain  the 
intensive  and  more  excellent  growth.  If  you 
know  not  so  many  things  as  others,  you  will 
know  the  great  things  better  than  they  ;  for  this 
serious  dealing  with  sinners  for  their  salvation 
will  help  you  to  far  deeper  apprehensions  of  the 
saving  principles  of  religion  than  you  can  get 
by  any  other  means. — By  serious  talking  of  ev- 
erlasting things  and  teaching  the  creed,  or 
some  short  catechism,  you  may  grow  more  in 
knowledge,  (though  not  in  the  knowledge  of 
more  things,)  and  prove  much  wiser  men  than 
if  you  spent  that  time  in  studying  common,  or 
curious,  and  less  necessary  things. — He  will  be 
the  ablest  physician,  lawyer,  and  divine  also, 
that  adds  practice  and  experience  proportiona- 
bly  to  his  studies." 


THE  CHRISTIAN  STUDENT. 


537 


But  let  us,  on  the  other  hand,  be  dili- 
gent to  resume  (when  the  opportunity  is 
again  returned  to  us)  that  close  study 
which  ordinarily  is  essentially  requisite 
to  enable  us  to  acquire  that  enlarged 
knowledge  which  leads  to  extended  use- 
fulness. And  more  especially  let  us  be- 
gin our  studies  with  getting  our  hearts 
into  a  right  frame,  remembering  our 
Christian  principles,  and  sending  up  our 
aspirations  to  the  Father  of  Lights,  and 
the  Giver  of  all  Wisdom. 

Theie  is  another  influence  of  holiness 
as  it  affects  others.  As  Christ  displayed 
the  glory  of  the  Father,  so  the  glory 
of  the  Father  and  of  the  Son  is  to  be  dis- 
played to  the  world  in  the  work  of  the 
Spirit  on  the  hearts  of  Christians.  Their 
truth,  love,  joy,  peace,  holiness  and  hap- 
piness are  to  manifest  the  invisible  God 
to  man,  so  that  he  may  be  glorified. 
"What  a  book  is  the  Christian  life  !  What 
a  display  of  God's  truth  to  all  his  fellow 
creatures,  is  the  conduct  of  the  Chris- 
tian !  It  is  the  most  practical  book  in 
the  world ;  it  is  of  all  appeals  to  the  un- 
derstanding and  the  heart,  the  most  elo- 
quent, and  touching,  and  convincing. 

We  cannot  close  this  interesting  sub- 
ject, without  adverting  to  that  heavenly 
country  to  which  the  Christian  is  going, 
where  both  knowledge  and  holiness  shall 
be  perfected,  and  yet  increasing  through 
eternity.  O  blessed  region,  where  "  his 
servants  shall  serve  him,  and  they  shall 
see  his  face,  and  his  name  shall  be  in 
their  foreheads ;'?  knowledge  will  act 
upon  holiness,  and  holiness  upon  knowl- 
edge, in  an  endless  advance  and  progres- 
sion ;  and  beholding  our  Saviour  "  when 
he  shall  appear,  we  shall  be  like  him,  for 
we  shall  see  him  as  he  is ! 

Christians,  with  what  diligence,  then, 
should  we  follow  that  "  holiness  without 
which  no  man  shall  see  the  Lord 


(  HAPTEN  III. 

The  dirine  teaching  which  God  hat 
promised. 

The  happy  influence  of  practical  ho- 
liness on  attaining  religious  knowledge, 

68 


is  in  perfect  harmony  and  consistency 
with  the  high  hope  which  God  has  given 
us  of  Divine  teaching.  Holiness  is  itself 
one  gracious  and  principal  effect  of  heav- 
enly instruction ;  hence  David  prays, 
?  Teach  me  to  do  thy  will,  for  thou  ait 
my  God  :  thy  Spirit  is  good  ;  lead  me 
into  the  land  of  uprightness/'  Psalm 
|cxliii,  10.  And  hence  St.  Paul  describes 
Christians  as  ;;  taught  of  God  to  love  one 
another.1' 

In  Bishop  Taylor's  valuable  sermon, 
preached  to  the  University  of  Dublin, 
i showing  by  what  means  scholars  may 
ibecome  most  learned  and  useful,  he  ob- 
serves, "  In  this  inquiry  I  must  take  one 
thing  for  a  1  pra?cognitum,;  that  every 
:good  man  is  dsodiduxro;.  he  is  taught  of 
God ;  and  indeed  unless  he  teach  us,  we 
jshall  make  but  ill  scholars  ourselves,  and 
[worse  guides  to  others.  Xemo  potest 
\Deum  scire,  nisi  a  Deo  doceatur;  No 
one  can  know  God  unless  he  be  taught 
of  God,  said  Irena?us.*' 

•  We  allow  and  press,  as  has  been  seen, 
the  importance  of  human  studies.  In 
the  forcible  words  of  Melancthon,  "  the 
Scripture  cannot  be  understood  theologi- 
cally unless  it  be  first  understood  gram- 
matically." But  things  subordinate  are 
not  opposed  to  that  to  which  they  are" 
subordinate. 

Human  sciences  are  to  be  learned  from 
human  authors,  and  by  human  instruc- 
tion or  research.  Astronomy,  naviga- 
tion, geography,  anatomy,  and  the  like, 
,except  in  peculiar  circumstances,  (Exod. 
xxxi,  3,)  are  to  be  acquired  with  that 
general  assistance  and  blessing  of  God 
which  is  common  to  all  ;  but  there  is  a 
peculiarity  about  the  study  of  divinity, 
answering  to  its  unspeakable  magnitude 
and  importance  ;  we  need,  in  addition  to 
all  human  instruction,  divine  teaching. 
Divinity  is  taught  by  God  himself,  both 
as  it  regards  its  piinciples  in  his  word, 
and  their  right  reception  in  the  under- 
standing, and  their  full  influence  on  the 
heart.  It  is  the  more  needful  to  dwell 
on  tins  subject,  as  there  is  nothing  that 
we  are  naturally  more  prone  to  overlook  ; 
and  yet  the  whole  of  a  happy  result  of 
faithful  and  diligent  study  depends  en- 
tirely on  our  attaining  this  aid,  and  being 
a  partaker  of  this  blessing.    No  direc 


538 


THE  CHRISTIAN  STUDENT. 


tions  ca,n  at  all  ultimately  and  savingly 
profit  ns,  but  as  the  Divine  Spirit  gives 
them  life  and  efficacy. 

The  testimony  of  Scripture  is  delight- 
fully distinct  and  decisive  on  this  point. 
Let  any  candid  mind  consider  such  pas- 
sages as  occur  so  repeatedly  in  the  119th 
Psalm  ;  (for  instance,  verses  12,  18,  27, 
33,  66,  73,  124,  125,  135,  144;  or  Psalm 
xxv,  4,  5,  8,  9,)  or  the  promise  of  the 
Holy  Spirit  (Luke  xi,  13,)  or  of  wisdom 
from  above  (James  i,  5,  17,  18  :)  let  him 
bear  in  mind  that  the  petitions  for  divine 
teaching  are  offered  up  by  persons  in 
possession  of  the  inspired  word ;  and 
the  promises  made  to  men  of  certain  dis- 
positions (Psalm  xxv  ;)  and  we  see  not 
how  it  is  possible  to  avoid  the  conclusion, 
that  the  Scriptures  do  very  decidedly  and 
explicitly  lead  us  to  the  full  hope  that,  in 
addition  to  the  inspired  word,  and  to 
give  us  a  due  understanding  of  it,  God 
is  ready  to  bestow,  on  those  that  ask,  di- 
vine teaching ;  a  teaching  without  which 
we  cannot  truly  know  and  receive  sacred 
truth  ;  but  by  the  aid  of  which  we  shall 
be  taught  his  statutes  so  as  to  become 
wise  unto  salvation. 

May  we  ever  have  that  humility  of 
mind  which  led  John  the  Baptist  to  say, 
"  A  man  can  receive  nothing,  except  it 
be  given  him  from  heaven."  John  iii,  27. 
Thence  come  all  our  light  and  all  our 
honour,  all  our  usefulness  and  all  our 
happiness. 

This  divine  teaching  is  peculiarly 
promised  under  the  Gospel  dispensation ; 
"  all  thy  children  shall  be  taught  of  the 
Lord."  Isa.  liv.  13.  It  is  the  superior 
excellence  of  the  new  beyond  the  old 
covenant,  that  God  has  promised  that  all 
truly  interested  in  it,  from  the  least  to 
the  greatest,  shall  have  divine  illumina- 
tion. "  They  shall  not  teach  every  man 
his  neighbour,  and  every  man  his  broth- 
er, saying,  Know  the  Lord  ;  for  all  shall 
know  me,  from  the  least  to  the  greatest." 
It  is  true  that  spiritual  blessings  come  by 
hearing,  but  only  as  God  in  his  sovereign 
love  gives  the  increase.  It  is  true  that 
there  are  different  degrees  of  knowledge, 
and  that  due  means  must  be  used  to  in- 
crease our  knowledge,  (1  John,  ii,  21  ;) 
yet  it  is  perfectly  clear  that  Christians 
in  general  have  a  teaching  beyond  and 


superior  to  man's  teaching;  seeing  St. 
John  says  to  all,  "  Ye  need  not  that  any 
man  teach  you  :  but,  as  the  same  anoint- 
ing teacheth  you  of  all  things,  and  is 
truth  and  is  no  lie,  and  even  as  it  hath 
taught  you,  ye  shall  abide  in  him."  1 
John  ii,  27. 

Nothing  can  be  more  important  than 
such  promises.  Amidst  the  countless 
variety  of  opinions,  formed  even  by 
those  who  study  the  sacred  records, 
amidst  the  multitude  of  religious  contro- 
versies of  every  kind,  amidst  the  bustle 
and  distractions  of  the  various  occupa- 
tions of  life,  pressing  on  our  immediate 
attention  for  our  necessary  maintenance, 
or  for  our  continual  welfare,  O  how  great 
the  necessity  of  an  infallible  Teacher  ! 

Yes  ;  urge  the  Romanists  :  and  such 
a  teacher  we  present  you  in  our  church; 
a  human,  yet  an  abiding  and  an  infalli- 
ble guide.  Alas  !  ail  pretences  to  a  hu- 
man guide  of  this  character  are  dis- 
proved, not  only  as  God  has  never 
promised  such  a  teacher,  but  as  those  by 
whom  the  claim  has  been  advanced, 
whether  they  be  popes  or  councils  have 
maintained  and  promulgated  perfectly 
opposite  opinions.  Even  teachers  ren- 
dered infallible  under  a  divine  inspira- 
tion, and  generally  allowed  to  be  such, 
could  not  wholly  prevent  different  opin- 
ions respecting  important  truths.  We 
see  this  in  the  apostolic  age.  The  Apos- 
tles were  living,  they  were  the  authors 
of  the  Christian  books,  they  were  divine- 
ly inspired,  yet  even  in  their  day  there 
was  a  Diotrephes,  there  were  evil  men 
and  seducers,  there  were  many  false 
teachers.  There  was  no  want  of  light 
and  evidence  as  to  truth,  but  the  want  of 
a  sanctified  heart  to  receive  it ;  so  that, 
even  apostolic  authority  could  not  pre- 
vent heresy.  If  they  could  not,  how 
vain  must  be  the  hopes  of  uninspired 
teachers,  whose  pretences  to  infallibility 
are  rendered  perfectly  nugatory  by  the 
interminable  disputes  where  it  is  lodged. 

The  actual  state  of  man  sufficiently 
accounts  for  this  tendency  to  different 
opinions.  Man  is  a  fallen  creature,  with 
many  sinful  dispositions,  full  of  pride 
and  vanity,  seeking  distinction  and  self- 
elevation.  Christianity  meets  and  oppo- 
ses every  sin.    While  men's  deeds  are 


THE  CHRISTIAN  STUDENT. 


539 


evil,  they  will  try  in  all  ways  to  change 
a  standard  which  thwarts  every  corrup- 
tion ;  or  to  make  that  very  standard  a 
means  of  earthly  and  individual  glory. 
These  things  necessarily  produce  great 
differences,  and  show  the  need  and  im- 
portance of  a  teaching  beyond  man's, 
which  shall  change  the  inner  man,  renew 
the  heart,  and  dispose  our  minds  to  at- 
tend to,  and  duly  receive  and  compre- 
hend, spiritual  and  eternal  things. 

Besides  the  corruption  of  the  heart,  let 
it  never  be  forgotten  that  there  is  a  ma- 
lignant spirit  "  who  worketh  in  the  chil- 
dren of  disobedience."  He  is  the  great 
deceiver.  He  first  led  Eve  into  fatal  er- 
ror, and  the  Apostolic  caution  is  of  great 
importance,  "  I  fear,  lest  by  any  means, 
as  the  serpent  beguiled  Eve  through  his 
subtilty,  so  your  minds  should  be  cor- 
rupted from  the  simplicity  which  is  in 
Christ." 

The  distinction  of  the  whole  human 
race  into  two  classes,  the  righteous  and 
the  wicked,  illustrate  this  subject.  Dr. 
Buchanan,  preaching  at  Cambridge,  and 
speaking  of  the  present  as  an  era  of  light, 
which  he  proves  by  the  efforts  no*v  mak- 
i  ing  to  spread  the  gospel,  says,  "It  is  of 
vast  consequence  to  the  purity  and  per- 
petuity of  our  church,  that  those  students 
who  are  preparing  to  enter  it,  should 
have  just  views  on  this  subject.  There 
is  one  fact  which  ought  frequently  to  be 
illustrated  to  them,  as  being  the  founda- 
tion on  which  they  are  to  form  a  judg- 
ment on  this  and  other  parts  of  the  di- 
vine dispensation. 

"  There  have  ever  been  two  descrip- 
tions of  persons  in  the  Church.  They 
are  denominated  by  our  Saviour,  "  the 
children  of  light,  and  the  children  of  this 
world  ;"  and  again,  "the  children  of  the 
wicked  one,  and  the  children  of  the  king- 
dom." Matt,  xiii,  38.  These  different 
terms  originate  entirely  from  our  receiv- 
ing that  illumination  which  God,  who 
cannot,  lie,  has  promised  to  give  them 
that  ask  him.  For  if  a  man  supplh  -an 
the  Father  of  Lights  for  his  good  and 
perfect  "ill,  with  a  humble  ami  believing 
spirit,  he  will  soon  be  sensible  of  the  ef- 
fect on  his  own  mind. — Another  conse- 
quence will  be  this;  lie  will  learn,  for 


the  first  time,  what  is  meant  by  the  re- 
proach of  the  world." 

Here  then  is  the  true  and  the  only  in- 
fallible Teacher,  the  Holy  Spirit,  who 
guides  into  all  truth.  For  ever  blessed 
be  God,  that  he  has  promised  such  a 
Teacher,  and  given  us  the  cheering,  con- 
soling, and  delightful  hope  that  he  will 
instruct  us- 

The  infinite  goodness  of  God  in  vouch- 
safing such  a  Teacher,  will  be  the  more 
clearly  seen  when  we  remember  that 
spiritual  blindness  is  not  merely  a  misfor- 
tune ;  it  is  a  fault;  it  is  seriously  crimi- 
nal. It  is  not  owing  to  want  of  ability, 
for  the  most  wise  of  this  world  are  often 
spiritually  foolish.  It  is  not  owing  to 
want  of  instruction  ;  for  such  as  Judas 
had  the  best  instruction  ;  but  it  is  the 
perverseness  of  the  heart,  rejecting  the 
divinely  revealed  description  of  the  infi- 
nitely glorious  God,  hating  his  holy  char- 
acter, and  preferring,  from  the  love  of 
sin,  its  own  carnal  conceptions  and  prin- 
ciples. Spiritual  blindness  alleges,  as  an 
excuse  for  our  sin,  the  fact,  that  we  have 
no  disposition  to  love  God,  when  it  is  in 
truth  the  extreme  aggravation  of  our  sin. 
Not  love  him  who  is  infinitely  amiable 
and  lovely !  how  criminal  the  heart 
which  is  destitute  of  this  love  !  how  yci 
more  criminal  he  who  justifies  himself  in 
sin,  from  the  want  of  such  love  !  Yet  this 
is  our  state  by  nature.  And  towards 
such  hostile  minds,  God  has  showed  the 
richest  mercy  ;  "  hecommendeth  his  love 
towards  us,  in  that  while  we  were  yet 
sinners,  Christ  died  for  us." 

This  divine  teaching  is  quite  distinct 
from,  and  superior  to,  a  knowledge  of  the 
doctiincs  and  system  of  Christianity. 
Spiritual  ignorance  is  very  consistent 
with  doctrinal  knowledge.  Satan  has 
doctrinal  knowledge,  but  he  has  no  true 
apprehension  of  the  divine  glory,  no  rel- 
ish for  the  divine  beauty.  He  hates  that 
which  is  good,  because  his  own  works 
arc  evil.  We  want  an  internal,  spiritual 
sense,  the  gift  of  God,  to  discover  to  us 
the  excellence  of  the  divine  nature. 

Mr.  Law  puts  this  in  a  strong  light 
when  he  remarks:  ''The  empty  letter 
learned  knowledge,  which  tin"  natural 
man  can  as  easily  have  of  the  sacred 


540 


THE  CHRISTIAN  STUDENT. 


Scriptures  and  religious  matters,  as  of 
any  other  books  or  human  affairs,  being 
taken  for  divine  knowledge,  has  spread 
such  darkness  and  delusion  all  over 
Christendom,  as  maybe  reckoned  no  less 
than  a  general  apostacy  from  the  gospel 
state  of  divine  illumination.  The  best 
ability  of  the  natural  man  can  go  no  far- 
ther than  talk,  and  notions  and  opinions 
about  Scripture  words  and  facts :  on 
these  he  may  be  a  great  critic,  an  acute 
logician,  a  powerful  orator,  and  know 
every  thing  of  the  Scripture  except  the 
spirit  and  the  truth."  A  man  is  not 
therefore  the  better  able  to  receive  and 
comprehend  the  great  essential  truths  of 
Christianity  in  their  real  influence,  be- 
cause he  is  a  great  critic,  or  a  great  schol- 
ar. No  illiterate  man  has  farther  wan- 
dered from  the  truth  than  have  some 
great  scholars.  Divine  illumination  gives 
us  to  know  truth  in  its  holy  influence, 
and  in  its  real  experience  and  enjoyment. 

Witsius  happily  distinguishes  the  ac- 
quisitions of  human  intellect,  and  those 
arising  from  the  divine  teaching  :  show- 
ing the  infinite  superiority  of  the  latter, 
he  says  "  one  who  is  a  scholar  of  this 
heavenly  academy,  not  only  knows  and 
believes,  but  has  a  sensible  perception  of 
what  is  remission  of  sins,  and  the  privi- 
leges of  adoption,  and  familiar  commu- 
nion with  God,  and  the  grace  of  the  Spir- 
it inhabiting  the  breast,  and  the  love  of 
God  poured  out  in  the  heart,  and  the 
hidden  manna,  and  the  sweet  love  of 
Christ,  and  the  earnest  and  pledge  of 
perfect  felicity.* 


*  The  following-  remarks  of  Bishop  Hall  (quo- 
ted by  Knox,  Sect.  I  of  his  Christian  Philoso- 
phy) confirm  and  illustrate  this  statement. 
"There  is  not  so  much  need  of  learning-  as 
of  grace  to  apprehend  those  thing's  which  con- 
cern our  everlasting  peace ;  neither  is  it  our 
brain  that  must  be  set  to  work,  but  our  hearts. 
However  excellent  the  use  of  scholarship  in  all 
the  sacred  employments  of  divinity,  yet  in  the 
main  act,  which  import  salvation,  skill  must  g-ive 
place  to  affection.  Happy  is  the  soul  that  is 
possestof  Christ,  how  poor  soever  in  all  inferior 
endowments.  Ye  are  wide,  O  yc  great  wits, 
while  ye  spend  yourselves  in  curious  questions 
and  learnrd  extravagancies.  Ye  shall  find  one 
touch  of  Christ  more  worth  to  your  souls  than 
all  your  deep  and  laborious  disquisitions.  In 
vain  shall  ye  seek  fur  this  in  your  books  if  you 
mias  it  in  your  bosoms.  If  you  know  all  things, 
and  cannot  say,  I  know  in  whom  I  have  believed, 


We  depreciate  not  talent  and  genius, 
and  human  industry,  and  learning,  and 
accurate  elaborate,  and  comprehensive 
human  knowledge.  These  have  their 
office,  and  under  divine  grace  they  are  of 
eminent  and  extensive  use  in  the  fulfill- 
ment of  that  office :  but  'let  them  not 
usurp  a  prerogative  which  is  not  theirs, 
that  of  obtaining  for,  or  communicating 
to  the  soul,  the  spiritual  judgment  and 
experience  by  which  we  discern  the  things 
of  the  Spirit  of  God.  Here,  "he  that  is 
spiritual  judgeth  all  things,  yet  he  him- 
self is  judged  of  no  man,  1  Cor.  ii.  15. 

It  is  not  sufficient  to  object,  "  The  most 
acute  reasoning  has  been  urged  in  depre- 
ciation of  reason ;  the  advocate  of  spe- 
cial inspiration  declaims  against  the  pre- 
sumption of  human  reasoning  :"  that  may 
be  perfectly  true,  and  yet  reason  be  whol- 
ly incompetent  fully  to  discern  spiritual 
things.  Nay,  let  us  take  care  lest  we 
object  to  the  blessed  Apostle,  who  exer- 
cised the  highest  powers  of  reasoning 
in  his  Epistles  ;  and  yet  asserts,  "  If  any 
man  among  you  seemeth  to  be  wise  in 
this  world,  let  him  become  a  fool  that  he 
may  bo»  wise."  The  teaching  of  the  Ho- 
ly Spirit  does  not  take  away  or  weaken 
our  reasoning  powers  ;  it  rather  improves 
them  to  the  utmost,  but  it  puts  them  in 
their  proper  place  in  due  suboidina- 
tion  to  higher  powers,  "bringing  every 
thought  into  captivity  to  the  obedience  of 
Christ.  The  whole  question  is,  What  do 
the  Scriptures  testify? 

Perhaps  the  grand  defect  of  most  the- 
ological writers  is,  the  not  constantly  ad- 
verting to  the  need  of  divine  teaching, 
to  make  us  wise  unto  salvation  ;  and  the 
great  success  of  such  spiritual  and  devo- 
tional treatises  as  have  been  a  means  of 
edifying  the  church  through  successive 
ages,  has  arisen  from  their  clearly  and 
distinctly  bringing  forward  our  depend- 
ance  on  divine  grace.  Such  books  as 
Augustine's  Confessions,  and  Thomas  a 
Kempis,  are  eminently  useful,  simply  on 
this  ground. 

you  have  but  knowledge  enough  to  know  your- 
selves completely  miserable.  The  deep  mysteries 
of  godliness,  which  to  the  great  clerks  of  this  world 
are  as  a  book  clasped  and'sealed  up,lie  open  before 
him  (the  pious  and  devont  man)  fair  and  legible, 
and  while  those  bookmen  know  whom  they  have 
heard  of,  he  knows  whom  he  has  believed." 


THE  CHRISTIAN  STUDENT. 


The  mode  of  divine  teaching  calls  for' woman's  heart,  that  she  should  give  ear 
attention.  There  are  particulars  on  this  to  and  consider  the  things  that  were  spo- 
point  which,  like  the  winds  of  the  heav-jken  by  Paul;  and  in  respect  of  the  Spir- 
ens,   are  beyond   human  investigation  ; it,  the  piophet  Isaiah  says,  u  they  shall  be 


(John  iii,  8;)  but  there  are  other  partic- 
ulars of  great  practical  moment  for  our 
instruction  and  edification 


all  taught  of  God." 

So  Luther,  in  a  letter  to  Spalatinus,  af- 
ter recommending  to  his  notice  certain 


God  does  not  now  teach  by  supernatu- parts  of  the  writings  of  Jerome.  Am- 
•al  means  ;  as  he  taught  the  prophets  and  jbrose,  and  Augustine,  exhorts  him  always 
ipostles,  and  enabled  them  to  write  theito  begin  his  studies  with  serious  prayer; 
nspired  volume.  He  does  not  ordinari-  for,  says  he,  "There  is  really  no  inter- 
y  teach  without  human  instrumentality. 'preter  of  the  divine  word  but  its  own  au- 
tnd  specially,  he  teaches  through  his  own  thor." 

word.  The  standard  or  criterion  of  this  j  Divine  teaching  is  manifested  and  co- 
nstruction, is  the  inspired  volume.  AXvdenced  by  three  principal  features — the 
?laim  to  it,  contrary  to,  or  beyond  the  discovery  of  our  sinfulness,  the  leading 
written  word,  and  not  under  the  sanction  jus  to  rest  in  Christ  as  our  only  righteous- 
ind  regulation  of  that  word,  is  a  dange-iness  before  God,  and  the  victory  over  the 


rous  delusion.  The  Saviour  is  the  great 
Mediator,  by  whom  this  blessing  comes. 

The  Father,  through  the  mediation  of 
Christ,  communicates,  by  the  Spirit,  this 
divine  teaching  to  his  children.  The 


temptations  of  our  spiritual  enemy.  Our 
Lord  dwells  particularly  on  these  opera- 
tions of  the  Spirit.  John  xvi.  ? — 15. 

1.  The  Holy  Spirit  alone  shows  us  our 
sinfulness.     There  is  darkness  spread 


Holy  Ghost  is  the  main  agent.    The  Di-Joverthe  human  mind,  it  is  encrusted  with 


vine  Spirit  enables  us  to  know  the  things 
that  are  freely  given  to  us  of  God.  1  Cor. 
ii,  12.    The  Lord  promises  "the  Corn- 


prejudices,  it  cannot  discover  the  sinful- 
ness of  sin,  but  under  divine  teaching. 
The  glory  of  the  Divine  attributes,  the 


forter,  which  is  the  Holy  Ghost,  whom  reasonableness,  purity,  and  beauty  of  the 


the  Father  will  send  in  my  name ;  he 
shall  teach  you  all  things.  John  xiv,  26. 
Of  this  St.  John,  speaking  to  Christians  In 
general,  says,  "The  annointing  which  ye 
have  received  of  him  abideth  in  you,"  and 
'  ye  need  not  that  any  man  teach  you  " 
He  dispels  prejudices,  he  preserves  from 
dangerous  error,  he  guides  unto  all  ne- 


divine  law,  the  obliquity  of  the  human 
heart  and  the  human  conduct  are  never 
duly  seen  till  this  divine  Illuminator  shine 
in  the  heart. 

2  Divine  teaching  is  faither  evidenced 
by  leading  us  to  rest  in  Christ  as  our 
only  righteousness  before  God.  Accord- 
ing to  that  promise,  he  shall  "  convince 


?essary  truth,  he  makes  our  study  itself  the  world  of  righteousness,  because  I  go 
levotional,  humble,  and  practical.  Hejto  my  Father."  The  Jews  made  a  ruin- 
removes  the  averseness  of  the  affections,  ous  mistake  here  (Rom.  x,  1 — 1.)  The 
*nd  he  turns  the  will  to  God.  He  espe- gospel  is  the  display  of  the  divine  right- 
?ially  reveals  to  the  inward  man  the  grace  eousness  in  our  free  justtficalkM]  bj  faith 
ind  glory  of  the  Saviour.    "God,  who  in  Christ.  Rom.  i,  17;  iii,  21 — 2»i.  Now 


commanded  the  light  to  shine  out  of 
darkness,  hath  shined  in  our  hearts,  to 
give  the  light  of  the  knowledge  of  the 
glory  of  God,  in  the  face  of  Jesus  Christ  " 
2  Cor.  iv.  6. 

BlSBOp  Jewel]  well  observe.  u  As  the 
ho  Scriptures  were  written  by  tin-  spir- 
it of  Clod,  so  must  they  he  expounded  by 
the  same,  for  without  the  Spirit  we  hare 
neither  ears  to  hear,  nor  Kcs  to  s<  e.  It 
ts  the  Spirit  that  opens,  and  no  man  stints  : 
:he  same  shuts,  and  no  man  opens.  The 


men  come  to  him  fortius  blessing,  under 
divine  drawing  and  instruction.  "  K\<  ry 
man  that  hath  heard  and  learned  of  the 
Father  cometh  unto  me."  John  ft  46. 
As  |>y  the  teaching  of  the  Spirit,  IW  Hm 
cover  the  glory  ul"  God  in  his  attribute, 
ttie  purity  of  his  law,  and  the  sinfulness 
of  man  :  so  is  it  also  his  gracious  othee  to 
take  of  the  things  of  Christ,  and  fthow 
them  to  us;  (John  xvi,  14.) and  thui  we 
are  brought,  deeply  sensible  of  our 
and  ruin,  oui  poverty  and   n<  r.  -Mty.  to 


;ainc  Spirit  prepared  and  opened  tin  silk  the  Holy  Saviour,  grau •fully  and  gladly 


542 


THE  CHRISTIAN  STUDENT. 


to  accept  his  free  salvation.  He  discov- 
ers to  us  the  suitableness,  the  riches,  and 
the  glories  of  that  salvation ;  and  hence 
he  is  called  "  the  Spirit  of  wisdom  and 
revelation  in  the  knowledge  of  him  ;"  and 
our  faith  in  Christ  is  ascribed  to  the  same 
"  mighty  power  that  raised  Christ  from 
the  dead."  Eph.  i,  17— 20.  But  without 
divine  assistance  we  shall,  through  our 
corruption,  reject  Christ  and  his  salvation. 
Matt,  xiii,  11  ;  John  xii,  37—40. 

3.  Another  evidence  of  illumination 
from  above  effectually  secures  this  doc- 
trine from  abuse — the  victory  over  the 
temptations  of  our  spiritual  enemy.  The 
Holy  Ghost  delivers  men  from  the  pow- 
er of  sin  and  Satan.  He  makes  them 
holy.  He  leads  them  in  the  paths  of 
righteousness.  A  decisive  evidence  of 
divine  illumination  is  love  to  the  law 
of  God,  (See  Psalm  cxix,  throughout,) 
and  obedience  to  the  divine  commands. 
"  Hereby  we  know  that  we  know  him, 
if  we  keep  his  commands.  He  that  saith, 
I  know  him  and  keepeth  not  his  com- 
mandments is  a  liar,  and  the  truth  is  not 
in  him."  All  religious  confidence,  con- 
sistent with  the  habitual  indulgence  of 
unholy  tempers,  evil  words,  or  a  sinful 
life,  is  a  mere  pretence,  directly  opposed 
both  to  the  very  nature  of  the  gospel,  the 
whole  current  of  scripture,  and  the  im- 
mediate influence  of  the  Holy  Spirit.  The 
Holy  Spirit  thus  gives  Christians  an  illu- 
mination far  beyond  the  mere  head- 
knowledge;  the  light  is  more  clear  and 
vivid,  the  enjoyment  is  more  experimen- 
tal, the  sense  of  personal  interest  is  far 
stronger,  and  the  influence  to  practical 
obedience  is  far  more  efficacious. 

It  is  freely  allowed,  that  there  have 
been  those  who  have  greatly  abused  this 
doctrine,  and  made  it  an  occasion  of  self- 
complacency,  contempt  of  others,  and  re- 
proaches against  them.  They  could  not 
give  a  more  striking  evidence  of  their  own 
want  of  that,  in  the  fancied  possession  of 
which  they  boast.  How  discriminating 
are  St.  James's  words  on  this  head ;  after 
bidding  the  truly  wise  man  to  "show  out 
of  a  good  conversation  his  works  with 
meekness  of  wisdom  ;"  and,  after  speak- 
ing of  such  wisdom  as  is  "  earthly,  sen- 
sual, and  devilish,"  he  thus  describes 
that  which  God  gives — "The  wisdom 


that  is  from  above  is  first  pure,  then 
peaceable,  gentle,  and  easy  to  be  entreat- 
ed, full  of  mercy,  and  good  fruits,  with- 
out partiality  and  without  hypocrisy." 

The  author  has  the  more  insisted  on 
this  subject,  from  its  having  been  much 
disregarded.  A  modern  writer  has,  in 
his  lectures,  rather  depreciated  than 
brought  forward  the  assistance  of  the 
Spirit :  at  least,  this  appears  to  be  the 
tendency  of  his  comparison  between 
the  Romanist  and  the  Enthusiast,  and 
other  observations.  We  plead  not  for 
any  supernatural  apostolic  inspiration; 
we  plead  not  for  any  who  claim  infalli- 
bility, whether  Papist  or  Protestant ;  but 
we  do  plead  against  the  idea  that  reason 
and  learning  can  of  themselves  guide  us 
to  the  full  meaning  of  Scripture.  We  do 
plead  against  a  mere  general  admission, 
that  our  endeavors  are  fruitless  without 
the  ordinary  influence  of  the  Holy  Spirit, 
while  the  tendency  of  the  observations  is 
to  show,  that  reason,  and  learning  are 
every  thing.  The  teaching  of  the  Holy 
Spirit  is  of  main  and  vital  importance, 
and  should  therefore  be  prominently  urg- 
ed, and  not  casually  admitted. 

The  promises  of  this  teaching  belong  to 
all  the  children  of  God.  Isa.  liv,  13 ;  Acts 
ii,  39.  They  are  not  confined  to  holy 
prophets  and  apostles  ;  they  are  not  con- 
fined to  the  time  of  miracles  and  the  first 
ages  of  the  church  ;  they  belong  to  all 
ages,  and  are  a  part  of  the  new  covenant, 
(Jer.  xxxi,  33,  34,)  belonging  to  the 
church  from  the  first  outpouring  on  the 
day  of  Pentecost,  to  the  final  consumma- 
tion of  all  things.  John  xiv,  16.  Wher- 
ever any  one  comes  to  Jesus  Christ,  and 
relies  on  him,  and  thus  lays  hold  of  the 
new  covenant,  there  is  this  divine  teach- 
ing. The  most  un gifted  and  unlearned, 
the  most  guilty  and  the  most  poluted, 
may  apply  for,  and,  if  they  ask  in  the 
name  of  Jesus,  shall  receive  this  teaching, 
and  be  enlightened  and  instructed. 

How  delightful,  then,  that  most  en- 
couraging declaration,  "  If  yc  being  evil, 
know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your 
heavenly  Father  give  his  Holy  Spirit  to 
them  that  ask  him."  Von  can  make  out 
no  reason  why  you  should  not  go  to  the 
Saviour  for  this  gift.     All  your  unwor- 


THE  CHRISTIAN  STUDENT. 


543 


thiness,  your  sins,  your  corruptions,  your 
hard  heart,  your  backslidings,  do  but 
show  your  need  of  this  resource.  Just 
such  sinners  he  came  to  save. 

Let  us  then  cast  away  all  pride,  and 
renounce  all  self-sufficiency.  Let  us  re- 
nember  his  promises.  "  Good  and  up- 
right is  the  Lord,  therefore  will  he  teach 
sinners  in  the  way ;  the  meek  will  he 
Tuide  in  judgment,  and  the  meek  will  he 
each  his  way."  Let  us  urge  the  earnest 
orayer,  "  Show  me  thy  way,  Oh  Lord  ; 
each  me  thy  paths ;  lead  me  in  thy 
iruth,  and  teach  me :  for  thou  art  the 
jod  of  my  salvation  f*  and  we  shall  our- 
selves be  living  witnesses  of  the  fulfill- 
nent  of  his  declaration  to  his  church,"  All 
ihy  children  shall  be  taught  of  me." 
i  And  if  we  are  seeking  and  have  re- 
ceived this  divine  gift,  let  us  ever  remem- 
ber "  the  manifestation  of  the  Spirit  is 
jfiven  to  every  man  to  profit  withal." 
:fhe  Holy  Spirit  imparts  his  gifts,  not  for 
elf-exaltation,  vain  glory,  or  self-aggran- 
iizement,  but  for  the  salvation  of  our 
:ouls,  for  the  edification  of  all  around  us, 
nd  the  general  good  of  our  fellow-crea- 
tures. Just  as  "  God  hath  set  the  mem- 
Jers  every  one  of  them  in  the  body  as  it 
leases  him — that  the  members  should 
tave  the  same  care  one  for  another ;"  so 
tie  Holy  Spirit  divides  his  gifts  to  each 
idividual  believer,  for  the  general  good 
iff  the  whole  church. 
I  If  divine  teaching  is  so  necessary, 
*rayer  is  the  great  prerequisite  in  all 
mr  studies.  We  need  to  have  this  ur- 
ently  enforced,  as  we  suffer  the  greatest 
>ss  in  our  everlasting  concerns  by  read- 
ng  without  prayer.  We  read  much,  we 
bray  little.  The  best  proficients  have 
lecn  those  who  have  prayed  most.  "  Dr. 
Doddridge  used  frequently  to  observe, 
liat  he  never  advanced  well  in  human 
learning  without  prayer,  and  that  he  al- 
I'ays  made  the  most  proficiency  in  his 
Indies  when  he  prayed  with  the  greatest 
lequcncy  and  fervor."  Lord  Uaeon's 
pquirements  were  preceded  by  prayer. 
|See  li is  prayer,  chap,  x.)  Milton's  Par- 
llise  Lost  was  not  written  without  pray- 
l\  His  thoughts  on  planning  it  were 
liese :  "This  is  not  to  be  attained  bul 
1/  devout  prayer  to  the  Eternal  Spirit, 
0  tat  can  enrich  with  all  utterance  and 


knowledge,  and  sends  out  his  seraphim 
with  the  hallowed  fire  of  his  altar,  to 
touch  and  purify  the  lips  of  whom  he 
pleases.  To  this  must  be  added  indus- 
trious and  select  reading,  steady  observa- 
tion and  insight  into  all  seemly  and  gen- 
erous arts  and  affairs  ;  till  which  in  some 
measure  be  compassed,  1  refuse  not  to 
sustain  this  expectation."  Dr.  Johnson 
infers,  "  From  a  promise  like  this,  at  once 
fervid,  pious,  and  rational,  might  be  ex- 
pected the  Paradise  Lost."  How  earnest 
are  David's  prayers  for  divine  teaching, 
through  the  119th  Psalm.  How  distinct- 
ly the  apostle  adds  prayer  to  meditation, 
when  he  says  to  Timothy,  "  Consider 
these  things,  and  the  Lord  give  thee  un- 
derstanding in  all  things. 

In  fact  all  our  knowledge  of  every  kind 
should  he  made  the  subject  of  prayer,  both 
as  to  its  attainment  and  its  application,  or 
we  have  no  security  that  it  will  not  be 
perverted  rather  than  improved,  and  draw 
the  heart  from  God  rather  than  draw  it 
near  to  him  ;  be  used  against  him  rather 
than  for  him  ;  and  puff  up  with  pride  rath- 
er than  humble  us  in  the  deeper  discov- 
ery of  our  ignorance.  But  knowledge 
which  is  preceded  by  prayer  for  its  ac- 
quisition and  right  application,  will  be  a  > 
real  blessing  to  ouiselves  and  to  others, 
will  not  deaden  but  promote  spiritual  af- 
fections. 

Prayer  for  divine  teaching. 

Father  of  Lights,  and  God  of  all  grace  ! 
Thou  hast  promised  that  thou  wilt  give 
wisdom  to  them  that  ask  thee.  Feeling 
my  own  ignorance,  I  now  ask  of  thee  to 
impart  out  of  the  fulness  of  him  in  whom 
are  hid  all  the  treasure  of  wisdom,  the 
gift  of  heavenly  wisdom. 

I  live  in  a  world  full  of  error  and  full 
of  sin  ;  and  to  whom  can  I  look  with 
any  certainty  but  unto  thee,  Oh  Lord. 
ICnlighten  my  understanding,  purify  my 
affections,  and  guard  me  from  error. 
Let  not  the  wicked  delude  me,  and  let 
not  the  mistakes  even  of  the  righteous 
l6td  me  astray.  I  am  as  fallible  and  lia- 
ble to  error  as  others,  leave  me  not  there 

fore  to  myself,  hut  enable  me  to  adhere  to 

thy  word,  and  give  me  the  abundance  of 
thy  Spirit  to  guide  me  into  all  truth,  and 


544 


THE  CHRISTIAN  STUDENT. 


make-  me  wise  unto  salvation,  for  Jesus 
Christ's  sake.  Amen. 


CHAPTER  IV. 

The  study  of  the  Scriptures  in  par- 
ticular. 

The  study  of  the  Scriptures  is  so  es- 
sential a  part  of  the  work  of  the  Chris- 
tian student,  that  it  requires  distinct  and 
primary  consideration.  Let  us  never 
forget,  in  all  our  studies,  that  there  is  but 
one  book  of  supreme,  and  paramount, 
and  incalculable  value — the  word  of  God 
— A  book  to  be  constantly  studied  by  all 
ranks  and  all  classes.  This  is  admitted 
by  Piotestants ;  but  it  is  to  be  feared  that 
the  admission  has  hardly  sufficient  influ- 
ence on  any  of  our  minds  and  practice. 
The  best  students  have  agreed  in  asser- 
ting that  the  Holy  Scriptures  claim  the 
first  attention.  Melancthon,  in  his  brief 
method  of  studying  theology,  recom- 
mends as  the  first  requisite,  a  familiarity 
with  the  text  of  the  Sacred  Scriptures ; 
and  in  order  to  this,  that  they  should  be 
read  daily  both  morning  and  evening. 
The  testimonies  of  men  of  the  greatest 
learning  in  their  last  moments  afford 
strong  evidence  of  the  importance  of  pay- 
ing chief  attention  to  the  word  of  God. 
Notice  those  of  Selden  and  Salmasius. 
Of  Selden,  Lord  Clarendon  says,  "He 
was  of  so  stupendous  a  learning,  that  a 
man  would  have  thought  he  had  never 
spent  an  hour  but  in  reading  and  writ- 
ing." When  near  the  end  of  his  days, 
he  declared  to  Archbishop  Usher,  that 
"  though  he  had  been  laborious  in  his 
literary  inquiries,  and  possessed  a  num- 
ber of  valuable  manuscripts  on  all  an- 
cient subjects,  yet  he  would  rest  the  hap- 
piness of  his  soul  on  none  of  them  ex- 
cept the  Holy  Scriptures."  Salmasius 
was  one  of  the  most  learned  men,  the 
monarch  and  the  tyrant  of  literature. 
At  the  close  of  his  life  he  acknowledged, 
that  he  had  too  much  and  too  earnestly 
engaged  in  literary  pursuits,  and  greatly 
overlooked  those  objects  in  which  true 
and  solid  happiness  consists.     He  said, 


"  Oh  I  have  lost  a  world  of  time  ;  time, 
that  most  precious  thing  in  the  world ! 
Had  I  but  one  year  more,  it  should  be 
spent  in  studying  David's  Psalms,  and 
Paul's  Epistles." 

When  commencing  the  study  of  di- 
vine truth,  amid  all  the  jarring  opinions 
of  human  authors,  it  is  of  inexpressible 
moment  to  begin  with  studying  the  pure 
word  of  God,  and  to  go  regularly  through 
the  whole  of  that  word,  before  we  pre- 
possess our  minds  with  human  opinions : 
— while  continuing  the  study  of  divine 
truth,  it  is  also  of  vast  moment  constant- 
ly to  keep  up  the  daily  reading  of  consid- 
erable portions  of  the  pure  word  of  God, 
and  so  to  keep  scriptural  truth,  as  it  has 
been  observed,  continually  revolving  in 
the  mind.  It  will  be  the  only  effective 
preservative  against  the  taint  and  deter- 
ioration which  the  mind  might  otherwise 
receive  from  reading  human  authors : — 
and  when  closing  our  studies,  and  ap- 
proaching the  borders  of  another  world, 
O  how  important  to  ulet  the  word  of 
Christ  dwell  in  us  richly,"  and  to  become 
more  familiar  with  the  spirit  of  those 
blessed  servants  of  God,  with  whom  we 
hope  to  abide  through  eternity. 

Professor  Campbell,  in  his  Treatise  on 
Systematic  Theology,  has  insisted  much, 
and  in  the  author's  opinion  very  forcibly 
on  the  importance  of  pursuing  this  plan  j 
and  that  previous  to  reading  any  work  on 
the  evidences,  any  commentaries  or,  any 
doctrinal  books.  He  says,  "Devoutly  study 
the  Scriptures  themselves,if  you  would  un- 
derstand their  doctrine  in  singleness  of 
heart.  The  only  assistance  which  I  would 
recommend, are  those  in  which  there  can  be 
no  tendency  to  warp  your  judgment :  It 
is  the  serious  and  frequent  reading  of  the 
Divine  Oracles,  accompanied  with  fervent 
prayer  ;  it  is  the  comparing  of  Scripture 
with  Scripture  ;  it  is  the  diligent  study 
of  the  languages  in  which  they  are  writ- 
ten j  it  is  the  knowledge  of  those  histo- 
ries and  antiquities  to  which  they  allude. 
These  indeed  will  not  tell  you  what  you 
are  to  judge  of  every  passage,  and  so 
much  the  better.  God  has  given  you 
judgment,  and  requires  you  to  exercise 
it.  "  And  why  even  of  yourselves  judge 
ye  not  what  is  right.' "    He  states  after- 


TttE  CHRISTIAN  STUDENT. 


wards  how  much  may  be  done  on  this 
plan  with  the  Bible  in  the  original  lan- 
guages, and  a  concordance. 

In  fact,  we  are  entirely  incompetent  to 
determine  what  is  God's  truth,  till  we 
have  diligently  searched  his  word.  We 
may,  as  it  has  been  forcibly  expressed, 
merely  "  rise  to  the  inheritance  of  the 
false  opinions  of  others."     The  conclu- 
sion to  which  President  Edwards  came, 
s  the  result  of  real  experience — "  I  find 
t  would  be  very  much  to  my  advantage 
,o  be  thoroughly  acquainted  with  the 
Scriptures.   When  I  am  reading  doctrin- 
>  il  books,  or  books  of  controversy,  I  can 
proceed  with  abundantly    more  confi- 
llence,  and  can  see  upon  what  founda- 
tion I  stand.'' 

Our  time  for  being  enriched  with  di- 
f'ine  knowledge  is  also  very  limited. 
(Suppose  a  man  were  to  be  introduced 
nto  the  bank,  and  he  were  told,  you  are 
||o  be  here  but  half  an  hour,  there  is  such 
I  place  filled  with  gold,  and  such  with 
Silver,  and  such  with  copper,  and  you 
pay  lake  away  from  each  as  many  bags 
s  you  please ;   we  all  know  that  he 
Vould  go  to  that  place  where  the  gold 
r&a.    The  precious  gold  of  truth  is  con- 
'ained  in  the  Holy  Scriptures,  and  our 
bain  study  should  be  to  get,  and  then 
iffuse,  as  much  as  possible  of  this  gold. 
i)ther  books  may  be  studied  as  helpful  to 
•his  end,  or  to  the  right  fulfilling  of  our 
■espective  stations  :  but  the  studies  of  a 
Christian,  and  especially  of  a  Christian 
fillister,  ought  to  be  appropriate.     It  is 

shame  to  any  man,  but  especially  to 
<im,  to  know  little  of  that  book  which  is 
M  foundation  of  his  religion  and  of  the 

ighest  of  human  hopes  and  joys — to  be 
'  great  classic,  a  first-rate  philosopher,  a 
kilful  physician,  an  experienced  chemist 
r  geologist,  and  an  ignorant  divine,  or 
Ihristian — what  a  just  ground  of  re- 
roach  !*    Even  a  high  degree  of  critical 


*  Perhaps  objections  may  arise  in  tlx-  mind 

gainst  tlx-  study  <>f  tlx-  Bible,  that  the  1  U  i- 

)  common,that  il  is  of  little  important  <•  (<»  know 
;  a  kno\vl<  <]<rc  of  it  will  fume  as  a  matter  of 

purse;  aD  can  read  Jf  at  any  time.  Bui  ili< 
mimonness  of  a  blessing  is  not  a  siirn  of  its 
iingof  little  value,  else  the  aii  we  breathe,  the 
■iter  we  drink,  the  Ugbi  we  enjoy,  were  little 

MSSingS.     Nor  w  ill  a  valuable  knowledge  «'l  i< 

z  attained  without  much  pat  lence  and «  onstanl 


516 

knowledge  of  the  Scriptures  is  a  poor, 
and  little  thing,  compared  with  a  sound 
judgment,  a  comprehensive  view,  and  a 
practical  understanding  and  experience 
of  the  doctrines,  and  privileges,  and  the 
duties  of  the  word  of  God.  It  is  especially 
the  office  of  ministers  "  to  be  mighty  in 
the  Scriptures ;"  and  this  is  the  only 
commendation  of  eloquence  in  a  Christ- 
ian minister  which  we  have  in  the  word 
of  God. 

"  The  capital  error,"  says  Burnet,  in 
the  conclusion  to  the  history  of  his  own 
times,  M  the  capital  error  in  men's  prepar- 
ing themselves  for  that  function,  is  that 
they  study  books  more  than  themselves, 
and  that  they  read  Divinity  more  in  oth- 
er books  than  in  the  Scriptures."  It  is 
one  important  error  in  our  studies  ;  but 
we  need  besides,  and  most  of  all,  the 
teaching  of  the  blessed  Spirit  to  prepare 
us  to  be  able  ministers  of  the  new  cove- 
nant.   (2  Cor.  iii,  6.) 

It  is  the  testimony  of  Erasmus,  (one 
very  competent  to  give  such  a  testimo- 
ny,) "  There  is  no  man  but  may  be  a 
Divine,  for  which  nothing  is  requisite, 
hut  to  know  what  Jesus  Christ  has  taught, 
and  to  practise  it ;  and  all  that  is  neces- 
sary for  learning  it,  is  to  read  the  Gos- 
pel. Men  often  repent  that  they  have 
spent  too  much  time  in  reading  the 
works  of  men  :  but  happy  is  that  man 
who  is  surprised  by  death,  while  he  is 
meditating  on  the  Holy  Scriptures.  Let 
us,  then,  have  a  mighty  ardor  for  this  di- 
vine book.  Let  us  honour  it ;  let  us  turn 
it  over  every  moment  ;  let  us  die  while 
we  are  reading  it  ;  let  us  be  changed  into 
it,  seeing  studies  do  form  the  manners  of 
men."* 

Looking  at  the  historv  of  the  Church, 
we  find  fluctuations  in  the  course  of  di 

vinitv,  and  considerable  variation!  in  the 
publicly  acknowledged  standards:  If  we 
build,  then,  on  the  authot  it  v  of  man,  even 
as  embodied  in  public  creeds  and  confes 
sious  of  the  purest  churches,  we  anchor 
our  hopes  on  that  which  will  not  hold 


slnd\  ;  and  is  there  DOl  j'i-tlv  all  n  li.  d.  ErOfB  it  I 
being  common  and  universally  dillu-<  d,  a  spe- 
cial opprobrium  <"  any  remakrable  Ignomaosjflf 
it  1 

♦  Sec  his  method  of  studying  true  Divinity. 


M6 


THE  CHRISTIAN  STUDENT. 


firm  in- the  tempest.  Let  us  rest  on  the 
unchanging  word  of  God.  No  other  faith 
is  a  divine  faith. 

Admitting,  as  the  author  fully  does, 
the  value,  in  many  important  respects,  of 


of  religion  out  of  the  Scriptures,  and 
makes  use  of  other  authors,  not  for  03- 
tentation  of  himself,  nor  for  the  ground 
of  his  faith,  nor  for  the  principal  orna- 
ment of  his  ministry,  but  for  the  better 


creeds  and  confessions:   yet,  with  the  searching  out  of  the  deep  wisdom  of 


exception  of  presumption,  and  rash  and 
hasty  judgment,there  is  hardly  a  more  dan- 
gerous snare  than  that  of  building  our  faith 
on  mere  human  authority.  If  we  dare 
not  hold  an  opinion  but  as  it  is  sustained 
by  human  names  or  classes  of  society, 


the  Scriptures,  such  an  one  believes  what 
he  teaches,  not  by  a  human  credulity 
from  his  author,  but  by  a  divine  faith 
from  the  word,  and  because  he  believes, 
therefore  he  speaks,  and  speaking  from 
faith  in  his  own  heart,  he  speaks  much 


our  faith  is  not  divine  faith,  resting  on  more  powerfully  to  the  begetting  and 
God's  word.  Our  mind  should  be  inde-  strengthening  of  faith  in  the  hearer." 
pendent  of  every  thing  except  the  word  How  great  then  is  the  folly  of  those, 
of  God,  and  what  that  word  sanctions.  I  who  rather  than  take  pains  to  study  di- 
There  is  immense  temptation  to  join  par- 1  vine  truth,  will  implicitly,  and  at  all  ad- 
ticular  classes  of  men,  in  order  to  be  thus  I  ventures,  believe  what  the  society  of 
bulwarked,  and  defended,  and  supported,  (Christians,  in  which  they  have  been  born 
amid  the  conflict  of  opinions  in  the  world: !  or  educated,  have  truly  or  falsely  deliv- 
but  we  want  that  which  will  stand  in  the'ered.  "  They  who  would  not  believe  a 
hour  of  death,  when  we  enter  alone  into  1  proposition  in  statistics,55  about  a  mere 


the  eternal  world,  and  in  the  day  of  judg- 
ment when  we  give  account  singly  to 
our  great  Judge:  and,  if  we  aim  at  this 
we  have  what  will  give  decision  and  firm- 
ness to  our  minds  in  this  world.  If, 
when  doubts  and  difficulties  arise,  and  we 
are  in  suspense  of  judgment,  we  were  to 
read  a  portion  of  the  Scriptures,  it  would 
most  probably  give  light  to  the  subject 
that  could  not  be  acquired  «from  other 
sources.  The  danger  of  taking  senti- 
ments on  trust,  merely  of  human  author- 
ity, has  always  extensively  prevailed : 
because  Augstine,  Luther,  or  Cranmer  in 
older  days,  or  Scott,  or  Milner  in  modern 
times,  have  said  so,  therefore  Christians 
repose  upon  it.  This  is  giving  a  kind  of 
inspired  authority  to  men.  Let  not  our 
faith  be  in  teachers,  but  in  God's  word. 

Hildersham,  in  an  address  before  his 
Exposition  of  John,  wisely  thus  dis- 
criminates as  to  the  use  of  human  au- 
thors— "  When  scholars  furnish  them- 
selves with  store  of  other  writers,  be- 
sides the  Scriptures,  and  being  little  con- 
versant in  the  Scriptures,  draw  the  Scrip- 
tures to  the  authors  whom  they  most 
affect,  and  not  their  authors  to  the  Scrip- 
tures ;  their  divinity  proves  but  human- 
ity, and  their  ministry  speaks  to  the 
brain,  but  not  to  the  conscience  of  the 
hearer.  But  he  that  digs  ail  the  treas- 
ures of  his  knowledge  and  the  ground 


point,  without  investigation  ;  "  yet,53  says 
Boyle,  "  they  take  up  the  articles  of  faith 
concerning  matters  of  great  and  ever- 
lasting consequence,  on  the  authority  of 
men  fallible  as  themselves,  when  satis- 
faction may  be  had  without  them  from 
the  infallible  word  of  God.55  But  we 
must  also  watch  against  the  opposite 
snare  of  presumption  and  self-wisdom, 
and  form  our  judgment  of  existing  sys- 
tems not  hastily  and  rashly,  not  posi- 
tively and  harshly,  as  if  all  wisdom 
centred  in  ourselves,  but  modestly  and 
I  patiently,  kindly,  slowly,  and  humbly, 
as  Cranmer,  Ridley,  Melancthon  and 
even  Luther  did. 

Nothing  is  infallible  truth  but  what  is 
revealed  and  declared  in  the  divine 
word ;  and  this  truth  is  there  declared 
generally  in  a  more  interesting,  obvious, 
and  plain  way,  than  in  any  merely  hu- 
man productions.  We  do  not  underval- 
ue other  books.  We  are  very  far  from 
being  disposed  to  say  of  them,  as  the  bar- 
barian Sultan  Omar  said  of  the  famous 
Alexandrian  Library — "  If  these  writings 
of  the  Greeks  agree  with  the  Koran,  they 
are  useless,  and  need  not  be  preserved ; 
if  they  disagree,  they  are  pernicious,  and 
must  be  destroyed.5'  Other  books  have 
their  use,  and  are  valuable  in  their  place  ; 
but  let  us  first  take  the  Holy  Scriptures, 
to  give  us  just  views  and  impressions. 


THE  CHRISTIAN  STUDENT. 


547 


The  importance  of  a  supreme  regard 
to  the  Bible,  as  it  respects  a  right  judg- 
ment in  controverted  points,  is  strongly 
shown  by  Chillingworth — "  I,  for  my  part, 
after  a  long,  and,  as  I  verily  believe  and 
hope,  impartial  search  of  the  true  way 
to  eternal  happiness,  do  profess  plainly, 
that  I  cannot  find  any  rest  for  the  sole  of 
my  foot,  but  on  this  rock  only.  I  see  plain- 
ly and  with  my  own  eyes  that  there  are 
popes  against  popes,  councils  against 
councils  ;*  some  fathers  against  others, 
the  same  fathers  against  themselves ;  a 
consent  of  fathers  of  one  age  against  the 
consent  of  fathers  of  another  ;  the  church 
.of  one  age  against  the  church  of  another. 
Traditive  interpretations  of  Scripture  are 
pretended,  but  there  are  none  to  be  found. 
,No  tradition  of  Scripture  can  derive  itself 
.from  the  fountain,  but  may  be  plainly 
proved,  either  to  have  been  brought  in, 
in  such  an  age  after  Christ,  or  that  in 
such  an  age  it  was  not.  In  a  word,  there 
Lb  no  sufficient  certainty  but  of  Scripture 
jnly,  for  any  considerate  man  to  build 
(jpon."  It  has  been  observed,  long  since, 
that  the  conscience  can  never  find  sure 
tooting  till  it  comes  to  the  Scripture. 
Uhrysostom  says,  <:  If  any  thing  be  spo- 
ken without  Scripture,  the  knowledge  of 
the  hearer  halts.'1  His  meaning  is,  that 
the  judgment  is  never  firm,  till  Scripture 
has  resolved  it.  St.  Augustine  says,  "It 
ts  of  no  force  to  tell  the  people,  This  I 
iay,  and  this  such  an  one  says ;  it  is  on- 
y  Tims  taith  (he  Lord,  that  strikes  the 

*  The  expressions  of  St.  Gregory  Naziauzen, 
a  the  fourth  century,  though  tinged  with  ac- 
rimony and  disappointed  feeling,  strongly  show 
councils  may  be  abused.  He  says,  writing 
o  Procopius  to  excuse  his  attendance  at  a  sy- 
iod  at  Constantinople,  "To  It- 11  you  plainly,  I 
un  determined  to  tly  all  conventions  of  J'ishops; 
"or  I  never  yet  saw  a  council  that  ended  happi- 
y.  Instead  of  lessening  tin  y  invariably  aug- 
ncnt  the  mischief.  The  passion  for  victory,  and 
he  lust  of  power,  (you  will  perhaps  think  my 
m-<  doin  intolerable,)  arc  not  to  he  described  in 
vords.  One  present  as  a  judge  will  much  more 
eaddy  eatch  tin-  infection  from  others,  than  be 
ible  to  restrain  it  in  them.  For  this  reason  1 
nust  con.  In  !-  that  the  only  security  of  one*! 
leace  and  virtue  is  retirement."  Vet  if  all  men 
utd  acted  on  this  principle,  wc  should  have  lost 
lie  tiuih.  Paul  and  Barnabas  preserved  the 
unity  of  the  (  lunch  hy  their  firnitu  .-s  at  the  lir-t 

oun.  A,  |  Lets  xv,  9.)  Paul  withstood  Peter  in 
pfcther  assembly,  and  so  maintained  the  sim- 
>licity  of  the  gospel  (OaL  i:,  1 1.) 


strokes  and  does  either  convince  or  con- 
vert the  hearer's  conscience.  .  .  I  would 
not  have  you  follow  my  authority  as 
though  you  should  think  yourself  bound 
to  believe  what  I  say,  because  I  say  it"* 

A  similar  and  impressive  testimony  is 
given  by  our  own  country  to  the  excel- 
lence of  the  Bible,  when,  on  presenting  it 
to  our  monarch  at  the  coronation,  the 
archbishop  says  to  him,  "  Our  gracious 
king  !  we  present  unto  your  majesty  this 
book  the  most  valuable  thing  that  the 
world  affordeth.  Here  is  wisdom.  This 
is  the  royal  law.  These  are  the  lively 
oracles  of  God.  Blessed  is  he  that  read- 
eth,  and  they  that  hear  the  words  of  this 
book  ;  that  keep  and  do  the  things  con- 
tained in  it :  for  these  are  the  words  of 
eternal  life,  able  to  make  you  wise  and 
happy  in  this  world,  nay,  wise  unto  sal- 
vation, and  so  happy  for  evermore,  through 
faith  which  is  in  Christ  Jesus;  to  whom 
be  glory  for  evermore.  Amen." 

All  things  relating  to  religion  may  be 
resolved  into  these  two  great  questions. — 
Is  the  Bible  the  word  of  God  ?  What  does 


•  As  there  arc  those  who  pretend  to  build  on 
antiquity,  and  yet  endeavor  to  restrain  the  cir- 
culation of  the  Scriptures,  it  may  be  well  to  add 
one  or  two  more  quotations  from  the  Fathers  on  > 
this  point.  Augustine,  on  the  8th  Psalm,  says, 
M  God  has  bowed  down  the  Scriptures  and  suited 
them  to  the  capacities  of  babes  and  sucklings." 
Cyprian  in  a  letter  to  Pompcy,  says,  "  It  is  easy 
both  to  displace  error  and  discover  truth,  for  if 
we  advert  to  the  head  and  origin  of  divine  tra- 
dition, error  will  cease."  The  context  shows  that 
he  allude.-;  to  the  Holy  Scriptures.  He  then 
c  ompares  the  failure  of  truth,  to  a  copious  and 
abundant  conduit  of  \vat<  r  which  had  r<  freshed 
a  whole  country,  ceasing  to  convey  the  fertiliz- 
ing stream  ;  in  which  case  men  will  naturally 
to  the  fountain  head.  Theodon  i  has  record- 
ed this  nol.le  declaration  of  Constant ine  U  t..M 
the  Nicene  Council,  held  In  38&—  "The  evan- 
gelical and  apostolical  1  ks,  and  also  the  ora- 
cles of  the  ancient  prophets,  plainly  instruct  us 
in  the  divine  mind;  therefore,  laying  aside  all 
hostile  disagreements,  let  ub  take  the  explana- 
tion ,,f  qu<  st ions  from  th<   sayings  of  the  divine 

Spirit."  Gregory  the  preat,  in  one  of  his  letters, 
says,  "As  the  word  of  God  contains  in  it  mys- 
teries capable  of  exercising  the  i  no,  t  pen-  tiii  Mr- 
wit,  so  doe.s  it  al-  •  allot. I  plain  and  manitcst 
truths,  fit  for  the  nourishment  of  the  simple  and 
less  knowing.  On  the  surface  there  id  milk  for 
I  hildren,  and  within  its  secret  recesses  there  in 
matter  of  admiration  and  wonder  for  the  most 
d<  li.  ate."  H(  ,i)  in  anotL  r  pla<  <  "  The  S.  .  ip 
tin.  i  in.  ompar'ahly  Lyotid  all  oUm  t  writing", 
in  that  it  piocLmia  nothing  but  truths." 


548 


THE  CHRISTIAN  STUDENT. 


the  Bible  teach  ?  To  be  able  to  answer1 
the  first  satisfactorily,  is  a  great  and 
important  duty.  The  Scriptures  must  be 
read,  the  evidences  must  be  weighed,  and 
light  must  be  sought  from  above,  that  the 
mind  may  come  to  a  clear  and  decided 
conviction.  To  answer  the  second,  the 
Scriptures  also  must  first  be  diligently 
sought,  and  cavils  must  not  be  admitted ;  it 
being  proved  to  be  the  word  of  God,  submis- 
sion of  mind  to  its  ascertained  truth,  even 
where  we  cannot  harmonize  them,  is  as 
great  a  duty,  as  diligent  inquiry  to  ascer- 
tain what  these  truths  are.  Men  of  an 
infidel  spirit  have  scrutinized  and  sifted 
the  Bible  with  as  little  reverence  as  if  it 
were  a  mere  human  classic.  But,  while 
in  all  other  books,  we  have  to  exercise 
our  judgment  as  to  what  is  right  and 
wrong,  and  are  bound  to  leave  the  wrong  : 
there  is  a  vast  difference  in  the  Bible.  It 
is  God's  word,  and  we  have  by  that  book 
to  correct  every  other  impression. 

All  sentiments  on  religion  that  are  not 
founded  on  the  word  of  God  and  drawn 
from  it,  however  they  may  pretend  to 
bring  us  to  a  state  of  purity  and  holiness, 
are  in  reality  vain.  "  The  Lord  knoweth 
the  thoughts  of  the  wise,  that  they  are 
vain."  1  Cor.  iii,  20.  "  The  word  of 
Christ,"  says  Bradford,  "  and  not  learned 
men,  is  the  lantern  to  lighten  our  steps. 
Learned  men  are  to  be  listened  unto  and 
followed  according  to  God's  Law.  Learn- 
ing, if  it  be  not  according  to  the  light  of 
God's  word,  is  poison,  and  learned  men 
most  pernicious." 

For  it  must  not  be  forgotten,  in  esti- 
mating the  importance  of  a  supreme  re- 
gard to  the  word  of  God,  that  the  chief 
false  and  corrupt  systems  that  have  troub- 
led the  church,  have  arisen  from  neglect 
of  this  blessed  book :  this  is  evidently  and 
eminently  the  case  in  the  two  grand  an- 
tichristian  systems  of  Popery  and  Ma- 
homedanism.  All  revivals  in  religion 
have  also  been  connected  with  a  marked 
and  paramount  regard  to  the  divine  word. 

Jewell,  showing  how  popery  had  been 
overthrown  in  the  days  of  the  Reforma- 
tion, says,-  "  This  is  the  force  of  God's 
word  ;  this  is  the  power  of  the  gospel  j 
these  be  the  weapons  by  which  was  over- 
thrown every  fortification  which  is  raised 
against  the  knowledge  of  God.  This 


doctrine  should  be  preached  through  the 
whole  world  in  despite  of  them  all." 

We  shall  not  want  motives  to  a  con- 
stant study  of  the  pure  word  of  God,  if 
we  remember  that  it  is  the  only  book  hav- 
ing divine  authority — being  a  pure  foun- 
tain of  truth, — having  a  special  promise 
of  sanctifying  blessings  connected  with 
its  devout  perusal — and  alone  deciding 
religious  controversies.  It  is  the  only 
book  that  we  are  commanded  of  God  to 
read — that  the  whole  church  reads  and 
loves — that  prepares  us  for  heaven — and 
that  will  endure  for  ever.  In  all  other 
books,  there  is  a  human  mixture,  and 
there  is  therefore  error  ;  but  the  Bible  is 
the  word  of  God,  as  opposed  to  the  word 
of  man,  and  is  not  only  without  error, 
but  the  source  and  guard  of  all  saving 
truth.  It  is  therefore  that  peculiar  and 
special  instrument  by  which  the  Holy 
Spirit  works  in  the  salvation  of  man. 
Human  books  and  statements  are  only 
blessed  as  they  contain,  enforce,  and  il- 
lustrate Bible  truths. 

Supremely  venerate  the  written  word. 
It  is  recorded  of  the  beloved  Martyn,  that 
"  so  deep  was  his  veneration  for  the  word 
of  God,  that  when  a  suspicion  arose  in 
his  mind,  that  any  other  book  which  he 
was  studying  wras  about  to  gain  an  un- 
due influence  over  his  affections,  he  in- 
stantly laid  it  aside  ;  nor  would  he  re- 
sume it,  till  he  had  felt  and  realized  the 
paramount  excellence  of  the  Divine  Ora- 
cles ;"  he  could  not  rest  satisfied  till  he 
felt  again  the  infinitely  superior  worth 
of  the  Scriptures. 

Read  the  Bible  then  first,  read  it  in  the 
middle  of  other  studies,  read  it  last  of  all. 
There  ought  to  be  no  part  of  the  Scrip- 
tures to  which  you  have  been  long  a 
stranger.  The  whole  should  be  read 
through  again  and  again.  Let  it  be  your 
daily,  constant,  and  never-failing  compan- 
ion and  guide.  Let  its  truths  be  contin- 
ually revolving  in  your  mind.  Look  up- 
ward for  the  teaching  of  the  Holy  Spirit. 
No  commentator  teaches  as  He  teaches, 
"  He  giveth  wisdom,"  and  that  "  liberally, 
and  upbraideth  not."  In  this  book,  un- 
der his  teaching,  you  may  place  unre- 
served confidence,  you  will  find  sweet  re- 
pose, holy  affections,  and  perfect  securi- 
ty.   The  Bible  never  shunned  the  strict- 


THE  CHRISTIAN  STUDENT. 


519 


est  investigation,  it  ever  courted  the  full-  i 
est  light,  and  repaid  the  most  devout  and  J 
constant  perusal.    The  more  it  is  studied,  ] 
and  searched,  and  yielded  to,  as  the  reg-  1 
ulator  of  the  heart,  and  the  guide  of  the 
life,  the  more  it  will  be  valued  aud  made  i 
beneficial  to  us.    But  search  with  humil-  ] 
ity.    "  The  Scriptures  are  impenetrable  i 
to  the  proud,  low  in  appearance,  sublime 
in  operation,  and  veiled  with  mysteries." 
Desire  to  be  made  holy.    It  is  a  tempta- 
tion in  searching  the  Scriptures  to  seek 
rather  knowledge  than  holiness — to  ob- 
tain skill  to  know  and  teach  rather  than 
grace  to  obey.    Who  has  not  felt  the  dan- 
ger of  impatience  and  the  love  of  novel- 
ity?  They  are  just  remarks  of  a  Roman 
Catholic  writer  :  "  The  most  ordinary  ob- 
stacles to  our  progress  in  the  study  of  the 
Sciiptures  are  curiosity  and  eagerness. 
The  impatience  of  knowing  still  more, 
hurries  us  on,  and  the  love  of  the  truth 
is  less  the  spring  of  our  vivacity,  than 
that  of  novelty.    A  slow  and  silent  stu- 
dy of  a  single  sentence  of  the  Scriptures, 
like  a  heavenly  dew,  would  sink  deep  in- 
to our  minds,  and  refresh  them  ;  whereas 
haste  and  precipitation,  like  an  impetu- 
ous rairl,  which  runs  off  almost  as  fast  as 
it  falls,  leaves  us  unimproved,  after  read- 
ing whole  books,  as  we  were  before." 

It  is  true  that  there  are  many  beautiful 
flowers  and  valuable  productions  on  the 
very  surface  of  the  Scriptures  ;  but  there 
are  hidden  mines  of  wealth,  and  we  must 
not,  by  indolence  and  indifference,  lose 
those  spiritual  riches  which  wc  might  ac- 
quire by  patient  research. 

The  author  having  at  large,  in  another 
,work  (the  Scripture  Help,)  stated  his 
views  on  the  importance  of  studying  the 
Scriptures,  and  on  the  mode  of  Marching 
them,  he  would  here  forbear  farther  re- 
marks on  this  subject,  except  as  connect- 
ed with  the  study  of  the  original  Sc  rip- 
tures. 

Christian  Students  would  find  many 
advantages  in  being  well  acquainted  with 
the  llrhrcir  ^Script  a  res.  Bishop  HOTf- 
ley  says,  "  The  knowledge  of  Hebrew  is 
an  essential  accomplishment  of  a  divine." 
Ministers  especially  should  not  he  igno- 
rant of  the  original  language  which  con- 
veys a  largo  part  of  their  commission. 
Can  any  translation  convey  the  whole 


spirit  and  strength  of  the  author  into  a 
foreign  tongue  ?  Have  not  many  eminent- 
ly useful  Christians  spoken  highly  of  the 
benefit  of  this  knowledge  ? 

Melancthon,  speaking  modestly  of  his 
own  attainments  in  Latin,  Greek,  and 
Hebrew,  says,  he  prefers  the  little  knowl- 
edge which  he  had  attained,  to  all  the 
kingdoms  of  the  world,  and  all  their  rich- 
es. He  exhorts  all  youth  diligently  to 
pursue  the  study  of  the  Hebrew.  Luther, 
in  a  similar  manner,  earnestly  presses  the 
study  of  the  Hebrew  ;  and  says  that  he 
would  not  be  without  his  little  knowledge, 
which  he  had  found  so  useful  against  his 
enemies  the  Papists,  for  infinite  thousands 
of  gold-  Gerhard  says,  c:  It  is  miserable 
to  see  with  the  eye  of  others,  and  espe- 
cially for  him  who  is  appointed  the  eye 
of  others." 

It  was  the  custom  of  the  reformed 
Churches  abroad,  to  propose  to  the  theo- 
logical candidate,  on  his  examination,  to 
read  and  interpret  the  first  chapter  which 
presented  itself,  on  opening  the  Bible,  in 
either  Testament. 

Dr.  Buchanan's  remarks  on  this  subject, 
in  his  sermons  preached  at  Cambridge  be- 
fore the  University,  are  worthy  of  deep 
attention.  He  says,  1  It  may  be  received 
as  an  axiom,  that  a  knowledge  of  He- 
brew learning  among  the  great  body  of 
the  clergy  is  the  mark  of  a  flourishing 
church  ;  that  is,  of  a  church  which  is  ar- 
dent in  maintaining  the  true  faith,  and  in 
expounding  the  pure  word  of  God  to  the 
people."  He  also  observes,  u  It  is  hard- 
ly possibly  to  suppose  that  the  student 
who  has  read  the  whole  of  the  Old  Tes- 
tament in  the  original  tongue,  with  the 
attention  which  such  a  CO0TS8  requires, 
should  be  a  contemptible  divino.  For  in 
the  course  of  bis  Btudy  he  will  be  necessa- 
rily led  into  various  useful  and  important 
investigations  of  which  lie  would  other- 
wise never  have  thought.  Another  ben- 
efit would  accrue.  It  will  be  a  salutary 
i  exercise  to  his  own  heart.  The  assidu- 
ous study  of  the  sacred  volume  for  one 
;  year  will,  if  any  thing  can,  call  his  thoughts 
'  from  the  vain  pursuits  of  tin-  world,  and 
fix  them  on  the  solemn  duties  of  the  pro 

fession  on  which  he  is  about  to  enter  Be 
.  fore  he  has  gone  through  the  Old  Tests 
:  nicnt,  he  will  find  it  to  be  truly  what  the 


550 


THE  CHRISTIAN  STUDENT. 


poet  calls  TJjyyj  Qsovoa  neidoug,  "  a  foun- 
tain pouring  forth  persuations,"  to  seek 
heavenly  knowledge  and  purity  of  life. 

"  It  may  be  added,  that  to  read  the  Old 
Testament  in  the  original  language  is 
the  way  to  understand  the  New.  The 
student  who  has  made  himself  acquainted 
with  the  treasures  of  revealed  truth  un- 
der the  first  dispensation,  will  not  stop 
there,  but  will  proceed  with  impatience 
to  a  still  nobler  theme  in  the  inspired 
strains  of  the  New  Testament,  which 
are  written  for  the  most  part  in  the 
idioms  of  the  Old.  And  here  he  will 
have  the  advantage  of  that  rich  and 
precious  mine  for  the  theologian,  the 
Syriac  New  Testament ;  for  he  who  can 
read  the  Old  Testament  in  Hebrew,  will 
soon  be  able  to  read  the  New  in  Syriac. 
I  call  it  a  rich  and  precious  mine,  for 
Syriac  is  the  language  which  our  blessed 
Lord  himself  spake  in  the  land  of  Judea  ; 
and  it  is  probable  that  every  parable  and 
every  speech  in  the  four  Gospels  is  re- 
corded nearly  in  the  very  words  which 
proceeded  from  his  lips." 

He  adds  a  remark  on  the  means  of  re- 
viving this  study,  which  is  too  important 
to  be  omitted. 

"  The  power  of  reviving  Hebrew  learn- 
ing in  the  Church  lies  principally  with 
the  bishops.  It  is  presumed  that  the  ob- 
ject might  be  effected  by  the  following 
means :  by  requiring  that  candidates  for 
deacons'  orders  should  be  able  to  con- 
strue the  Hebrew  Pentateuch ;  and  those 
who  offer  themselves  for  priests'  orders 
should  be  competent  to  read  the  whole 
of  the  Old  Testament,  ad  aperturam 
libri  ;  and  by  refusing  ordination  to  can- 
didates coming  from  the  universities,  who 
.should  continue,  after  due  notice,  for 
which  three  years  would  suffice,  to  neg- 
lect to  acquire  this  qualification.  By 
this  simple  regulation,  it  is  probable  that 
Hebrew  literature  would  be  restored  very 
generally  to  the  Church  in  a  few  years."* 

Many  of  Dr.  Buchanan's  remarks  ap- 
ply also  to  the  Greek  Scriptures.  Some 
of  the  noblest  heathen  writings  being  in 
the  Greek  language,  it  has  never  been  so 
neglected  as  the  Hebrew  has.    Owing  to 


*  Sec  Dr.  Buchanan'  b  Sermons,  pa^ca  24,  GO, 
70. 


this  incidental  circumstance,  rather  than 
to  the  vigour  of  scriptural  piety,  many 
can  study  the  most  important  of  all 
books  in  the  original  tongue.  It  is  very 
desirable  that  this  knowledge  should  be 
maintained  and  turned  to  the  best  use  by 
a  daily  study  of  the  Greek  Testament. 

The  Septuagint  and  the  original  wri- 
tings of  Josephus  and  Philo  Judaeus, 
will  familiarize  the  idiom  of  the  New 
Testament  to  the  student,  and  to  the 
mode  of  life,  thought,  and  expression 
common  to  the  Jews. 

The  author  would  only  add  one  cau- 
tion, with  reference  to  the  original  Scrip- 
tures, that  no  student  should  think  the 
daily  critical  reading  of  a  chapter  in  them 
will  supersede  the  daily  devout  study  of 
the  translation  of  them  in  our  own  lan- 
guage. We  want  every  day  a  study  dis- 
tinct from  critical  study,  a  prayerful, 
humble,  self-applicatory,  devotional,  med- 
itation upon  the  word,  and  our  souls  will 
assuredly  suffer  loss  if  we  neglect  this. 

Let  no  man  think  that  the  diligent 
reading  of  the  Holy  Scriptures  will  leave 
him  with  slight  and  imperfect  knowledge. 
Such  a  study  embraces  the  chief  points 
of  all  human  learning  and  scierfce.  In 
thoroughly  knowing  the  Bible,  he  will 
know  the  most  ancient  and  authentic 
history,  the  most  sublime  strain  of  poetry, 
the  most  just  lessons  of  deep  wisdom  to 
guide  his  life,  the  most  curious  antiqui- 
ties of  nations,  the  most  perfect  book  of 
devotions,  the  only  infallible  theology, 
and  a  sufficient  sketch  of  all  false  theolo- 
gy ;  the  true  origin  and  nature  of  the 
world  in  which  he  lives,  and  the  only 
true  information  concerning  that  to  which 
he  is  going ,  he  will  have  laid  open  to 
him  the  elements  of  oratory,  and  the 
purest  specimens  of  eloquence  ;  the  se- 
cret spring  of  all  human  actions,  and 
the  chief  events  that  shall  hereafter  take 
place  up  to  the  final  judgment  of  all 
things.  One  justly  said,  "  Give  me  a 
candle  and  a  Bible  in  a  dark  dungeon, 
and  keep  me  there,  and  I  will  tell  you 
all  that  the  world  js  doing."  What  an 
unveiling  of  the  true  character  of  that 
world  in  the  book  of  Ecclesiastes !  What 
a  depth  of  practical  and  daily  wisdom  i:i 
proverbs  !  Where  is  there  grandeur  of 
sentiments  comparable  to  fchc  sentiments 


THE  CHRISTIAN  STUDENT. 


551 


•ontained  in  the  prophets  !  The  whole 
Bible  in  all  its  parts  is  complete  and  en- 
ire  ;  a  solution  of  all  the  most  impor- 
ant  questions  that  the  humble  and  up- 
ight  mind  of  an  immortal  spirit  need 
iow  be  desirous  of  having  answered, 
md  a  guide  to  the  full  supply  of  every 
vant  in  God,  our  reconciled  Father,  our 
iatisfying  portion,  and  our  final  rest. 

Let  no  man  think  that  once  or  twice 
'eading  the  Scriptures  will  exhaust  its 
;acred  treasures,  or  because  the  words 
nay  be  familiar  he  has  acquired  all  the 
neaning  and  knowledge  which  those 
vords  convey.  There  is  always  in  the 
;acred  word,  when  we  read  it  in  a  serious 
ind  devout  spirit,  something  new  that  en- 
ightens  the  mind,  excites  holy  feelings, 
md  edifies  the  heart. 

"  Such  is  the  depth  of  holy  Scripture," 
-ays  St.  Augustine,  "  that  I  could  draw 
Vom  it  every  day  of  my  life  fresh  ad- 
/antagcs,  although  I  had  already  spent 
|  in  age  in  the  study  of  it,  and  that  too 
with  the  greatest  and  uninterrupted  ap- 
plication ;  not  that  the  things  necessary 
co  salvation  are  hard  to  come  at,  but  be- 
cause when  every  individual  shall  have 
drawn  his  faith  from  thence  for  the  re- 
igious  conduct  of  his  life,  there  will 
still  remain  an  infinite  number  of  things 
3oncealed  under  mysterious  veils  for 
those  to  search  into  who  would  make 
further  advances  in  this  science.  For 
there  is  such  a  sublimity  and  dignity  not 
only  in  the  expression,  but  in  the  things 
themselves,  that  the  most  subtle  and  sa- 
gacious, although  far  advanced  in  life, 
and  thirsting  after  the  knowledge  of 
these  sacred  books,  finds  that  text  verified 
in  him,  which  says,  when  a  man  thinks 
he  has  finished  his  work,  he  is  but  then 
beginning.  The  manner  in  which  the 
holy  Scriptures  are  expressed  is  so  won- 
derful, that  it  is  scarce  penetrable  by  any 
man,  although  it  be  at  the  same  tune  in- 
telligible to  all  the  world.  In  those 
things  that  are  clear  and  manifest  it 
speaks  like  a  familiar  friend,  without  dis- 
guise and  artifice,  to  the  heart  of  both 
the  learned  and  the  ignorant  ;  and  al- 
though some  of  its  truths  are  hidden  un- 
der mysterious  expressions,  yet  it  is  not 
done  in  a  haughty  style,  so  as  to  dis- 
courage lowly  minds,  and  hinder  their 


approach  as  the  poor  are  fearful  of  ap- 
proaching the  rich  and  the  great,  but  on 
the  contrary  it  invites  all  the  world  by 
its  simplicity,  and  encourages  us  to  gather 
refreshment  from  its  manifest  truths,  and 
to  exercise  ourselves  in  the  search  of  its 
hidden  ones,  biinging  with  us  to  both,  the 
same  fund  of  wisdom  and  understand- 
ing." 

Blessed,  then,  for  ever  blessed  be  our 
God,  for  that  inestimable  gift,  the  word 
of  his  grace  !  This  word,  like  its  divine 
Author,  the  rock  of  ages,  remains  im- 
movcably  fixed,  unchangeably  the  same. 
The  worldly  man  thinks  he  can  do  with- 
out it,  and  his  building  perishes.  The 
subtle  disputant  thinks  that  he  has  rubbed 
off  its  rough  and  unsightly  parts,  but  his 
subtlety  passes  away  and  is  remembered 
no  more.  The  waves  of  error  dash 
against  it  on  every  side,  and  are  all  in 
course  broken  at  its  feet.  The  Bible  in 
its  majestic  grandeur  lifts  up  its  towering 
head,  only  the  more  proved  by  every  as- 
sault, to  be  the  word  of  Him  that  liveth 
and  abideth  for  ever. 

While  the  reading  of  the  holy  Scrip- 
tures is  thus  earnestly  pressed,  let  us  not 
forget  that  without  the  enlightening 
beams  of  the  blessed  Spirit  all  will  be  in  N 
vain  :  let  us  never  read  them  without 
asking  for  divine  teaching.  How  clearly 
our  reformers  saw  this,  and  how  careful 
they  were  to  teach  this,  will  be  evident 
from  the  following  prayer  in  Edward  the 
VI th's  Primer,  with  which  we  close  the 
chapter. 

Prayer  for  the  true  understanding  of 
God's  Word. 

O  Lord,  as  thou  alone  art  the  author 
of  the  holy  Scriptures,  so  likewise  can 
no  man,  although  he  be  never  so  wise, 
politic,  and  learned,  understand  them,  ex- 
cept he  be  taught  by  thy  Holy  Spirit, 
which  alone  is  the  school-master  to  h  ad 
the  faithful  unto  all  truth.  Vouchsafe 
therefore,  I  most  humbly  beseech  thee, 
to  breathe  into  my  heart  thy  blessed 
Spirit,  which  may  renew  the  senses  of 
my  mind,  open  my  judgment,  reveal  un- 
to me  the  true  understanding  of  thy 
holy  mysteries,  and  plant  in  me  such  a 
certain  and  infallible  knowledge  of  thy 
truth,  that  no  subtle  persuasion  of  man's 


552 


THE  CHRISTIAN  STUDENT. 


wisdom  may  pluck  me  from  thy  truth, 
but  that  as  I  have  learned  the  true  un- 
derstanding of  thy  blessed  will,  so  I  may 
remain  in  the  same  continually,  come 
life,  come  death,  unto  the  glory  of  thy 
blessed  name. 


CHAPTER  V. 

The  Character  of  Scriptural  Divinity. 

When  we  look  at  the  different  senti- 
ments prevailing  among  the  various 
bodies  of  Christians  who  all  profess  to 
derive  their  opinions  from  the  word  of 
God  ;  and  when  we  notice  the  diversity 
which  exists  even  among  those  who  be- 
long to  the  same  denomination,  it  may 
seem  a  hopeless  task  to  state  in  an  un- 
exceptionable manner  the  character  of 
scriptural  divinity. 

Yet  Christians  are  agreed  in  far  more 
sentiments,  and  those  the  main  and  most 
important  truths,  than  at  first  sight  might 
be  supposed.  The  infidel  is  not  so  se- 
cure as  he  imagines  in  his  boast  on  the 
ground  of  their  divisions.  All  having 
any  just  claim  to  the  name  of  Christians, 
however  humble  or  deficient  in  talent 
and  learning,  have  a  fuller  knowledge  of 
the  leading  outlines  of  divine  truth,  than 
Socrates  or  Cicero  ever  had,  and  agree 
in  more  important  points  than  ever  ob- 
tained the  concurrence  of  men  of  the 
sublimest  genius  and  the  highest  intel- 
lects in  the  heathen  world,  and  probably 
come  nearer  to  each  other  in  far  more 
points,  and  those  too  of  chief  moment, 
than  they  themselves  are  generally  aware. 

Differences  of  opinion  arise,  and  are 
aggravated  and  multiplied,  not  from  the 
indecision  or  indistinctness  of  revealed 
truth,  but  from  our  indistinctness  of  con- 
ception, and  the  corruption  of  our  hearts. 
Here  indeed  is  the  chief  cause  of  all 
differences  of  sentiments.  While  men 
love  sin,  they  will  put  darkness  for  light, 
and  call  good  evil,  and  evil  good.  Differ- 
ent sentiments  entertained  by  men  hold- 
ing the  same  revelation,  arise  not  there- 
fore mainly  from  the  obscurity  of  the 
Scriptures,  nor  from  the  limited  intellect 
of  man,  but  mainly  from  the  evil  heart 


of  unbelief.  Instead  of  throwing  a 
doubt  on  Christianity,  they  do  but  evi- 
dence how  true  its  doctrines  are.  Look 
at  the  different  opinions  on  the  declara- 
tions and  on  the  character  of  prophets 
and  apostles  coming  with  miracles  and 
inspired  authority,  which  were  entertain- 
ed by  their  hearers,  while  the  inspired 
writers  lived,  and  see  how  the  love  of  sin 
alienated  the  mind  from  the  reception  of 
the  truth. 

May  the  Holy  Spirit  deliver  our  minds 
from  the  prejudices  and  errors  which 
the  corrupted  nature  of  man  thus  engen- 
ders, and  enable  us  to  discern  the  leading 
characteristics  of  divine  truth.  Chris- 
tian union  is  love  to  one  another  "  foi 
the  truth's  sake."  2  John  1—3  ;  3  John 
1.  May  we  discern  then  those  truths 
which,  held  by  all  real  Christians,  not- 
withstanding they  are  in  different  Chris- 
tian communions,  unite  them  together  as 
one  family  in  brotherly  love.  A  clear 
perception  of  such  truths  would  furnish 
a  clue  or  guide  to  the  student  with  refer- 
ence to  all  his  future  studies. 

The  grand  truth  of  Scripture  is  one 
from  the  beginning  to  the  end.  The 
Apostle  expresses  it  when  he  says — "  We 
have  seen  and  do  testify  that  the  Father 
sent  the  Son  to  be  the  Saviour  of  the 
world."  Here  is  the  substance  of  the 
Bible,  from  the  first  promise  of  the  seed 
of  the  woman  bruising  the  head  of  the 
serpent,  to  the  last  declaration  in  the 
revelation  of  his  love  and  power.  All 
the  rays  of  divine  truth  proceed  hence, 
all  the  lines  centre  here.  Christ  Jesus, 
the  only  begotten  of  the  Father,  coming 
into  the  world  to  save  sinners  from  the 
power  of  sin  and  Satan,  to  save  them 
fully,  freely,  and  eternally  ;  Christ  Jesus, 
the  only  light,  life,  hope,  purifier,  and 
joy  of  the  whole  earth  ;  this  is  the  topic, 
the  main  topic  of  the  Bible,  and  the  uni- 
ting point  of  the  Church  below,  and  the 
Church  above.  Christ  dying  for  sinners, 
this  is  the  one  thing  to  be  first  of  all 
known.  The  Bible  is  the  "  word  of 
Christ ;  the  testimony  of  Jesus  is  the 
spirit  of  prophecy."  He  is  "  the  Alpha 
and  Omega  ;"  the  grand  theme  of  Chris- 
tian ministers  on  earth,  and  the  burden 
of  the  song  among  the  blessed  above. 
To  endear  the  name  of  Christ,  and  to  ex- 


THE  CHRISTIAN  STUDENT. 


553 


hibit  the  excellence  of  his  redeeming 
love  seems  throughout  to  be  the  grand 
object  of  historians,  prophets,  and  apos- 
tles, through  the  sacred  volume.  The 
mode  of  speaking  on  this  point  strongly 
manifests  lis  primary  importance.  "  To 
him  give  all  the  prophets  witness,  that 
through  his  name,  whosoever  believeth 
in  him  shall  receive  remission  of  sins." 
Acts  x,  43.  ';  This  is  a  faithful  saying, 
and  wot  thy  of  all  acceptation,  that  Christ 
Jesus  came  into  the  world  to  save  sin- 
ners." (1  Tim.  i,  15.)  "The  Son  of 
|  man  is  come  to  seek  and  to  save  that 
.  which  was  lost."  (Luke  xix,  10.)  t:  There 
Is  none  other  name  under  heaven  given 
among  men  whereby  we  must  be  saved." 
(Acts  iv,  li  God  so  loved  the  world 

i  that  he  gave  his  only  begotten  Son,  that 
i  whosoever  believeth  in  him  should  not 
j  perish,  but  have  everlasting  life."  (John 
in,  10.)     Here,  the  leading  truth,  the 
•  character  of  scriptural  divinity,  salvation 
i  through  faith  in  a  Kedeerner,  is  clear  and 
obvious.    Divine  truth  is  therefore  emi- 
nently "  the  truth  as  it  is  in  Jesus," 
(Eplies.  iv,  21,)  and  bears  an  intimate 
■  and  constant  relation  to  him. 

Henee  we  may  observe,  lhat  when 
Christians  were  in  the  beginning  admitted 
,  into  the  church,  they  had  simply  to  ac- 
knowledge Jesus  Christ  as  the  Saviour. 
"  1  believe  that  Jesus  is  the  Son  of  God." 
(Acts  vhi,  37.)  "Believe  on  the  Lord 
Jesus  Christ,  and  thou  shall  be  saved." 
(Acts  xvi,  31 .) 

This  was  the  grand  bond  of  union. 
u  For  as  the  body  is  one  and  hath  many 
members,  and  all  the  members  of  that 
-Owe  body,  being  many,  arc  one  body,  so 
also  is  Christ."  (I  Cor.  xii,  \'Z.)  ':  \\  e 
being  many  are  one  body  in  Christ,  ami 
every  one  members  one  of  another." 
(Rom.  xii,  5.)  The  want  of  love  to  the 
Saviour  was  the  point  which  the  apostle 
singled  out  as  marking  those  from  whom 
he  separated.  "  If  any  man  love  not 
the  Lord  Jesus,  let  him  be  anathema, 
maranatha  (1  Cor.  xvi,  22,)  and  gen 
nine  love  to  him  was  the  distinguishing 
j  character  of  those  for  whom  he  specially 
desired  the  divine  favour.  "  Grace  be 
With  all  them  that  love  the  Lord  Jesus 

Christ  in  sincerity."    (Ephes.  vi,  34.) 

Happy  would  have  been  the  stale  of 

70 


the  church,  had  only  this  primitive  sim- 
plicity of  doctrine  continued  to  be  need- 
ful. But  soon  false  doctrine  crept  in, 
heresies  spread,  and  it  became  necessary, 
in  consequence  of  the  subtilty  and  arti- 
fices of  those  who  calumniated  or  per- 
verted the  truth,  to  form  creeds,  confes- 
sions, and  articles  of  faith.  These  have 
gradually  enlarged,  but  the  remedy,  while 
it  has  preserved  the  great  essentials  of 
doctrine  from  age  to  age,  has  like  all  hu- 
man remedies,  failed  of  fully  accomplish- 
ing its  object,  and  has  in  some  degree 
multiplied  the  divisions  which  it  was  in- 
tended to  heal. 

Creeds  were  at  first  very  simple,  as  we 
see  in  the  Apostles'  Creed.  Bishop  Da- 
venant,  in  his  Treatise  on  Brotherly 
Communion,  considers  the  Apostles' 
Creed,  the  Lord's  Prayer,  the  Ten  Com- 
mandments, and  the  Two  Sacraments,  a 
sufficient  ground  of  union  and  communion 
among  all  the  churches  of  Christ. 

Certainly,  unduly  to  pi  ess  lesser  points, 
and  to  make  large  requirements  of  faith, 
is  the  way  to  excite  and  perpetuate  dis- 
union. If  we  would  be  united,  we  must 
discern  and  rise  to  those  great  things  in 
which  real  Christians  concur.  Only  let 
us  remember  on  the  one  hand,  that  mi-  > 
ion  purchased  at  the  expense  of  impor- 
tant truth  is  too  dearly  bought,  and  on 
the  other,  expressed  unanimity  in  lesser 
points  istoodearly  preserved, if preferred 
with  the  loss  of  brotherly  love,  with  ex- 
tended duplicity,  and  with  a  greatly  con- 
tracted communion  of  the  church. 

Human  systems  are.  alter  all  like  every 
ththg  human,  imperfect.  Mr.  Newton 
has  justly  ohseived — "  Tin*  faull  of  the 
several  systems  under  which,  as  under  so 
many  banners,  the  dilVerent  denominations 
of  Christians  are  ranged  i>,  that  there  is 
usually  something  lefl  OUt  which  ought 
to  have  been  taken  in.  and  something  ad- 
mitted of  supposed  advantage,  not  author- 
ized by  the  scriptural  Standard.  A  Bible 
Christian  therefore  will  see  much  to  np 
prove  in  a  variety  ot  forms  and  parties; 
the  providence  of  God  may  lead  or  ti\ 
him  in  a  more  immediate  connexion  with 
some  one  of  them,  but  his  spirit  and  af 
fectlon  will  not  be  confined  within  these 
narrow  enclosures.  He  insensibly  DOtf- 
rows  and  unites  that  which   is  excellent 


554 


THE  CHRISTIAN  STUDENT. 


in  each,  perhaps  without  knowing  how 
far  he  agrees  with  them,  because  he  finds 
all  in  the  written  word." 

Let  us,  taking  these  things  into  con- 
sideration, endeavor  to  estimate  the  char- 
acter of  scriptural  divinity.  We  will  con- 
sider the  subject  under  two  heads,  the 
leading  truths  of  Christianity,  and  the 
mode  of  their  statement. 

With  regard  to  leading  truths  ;  there 
is  one  primary  truth  from  which  all  oth- 
ers branch  out,  Christ  Jesus  the  Saviour 
of  sinners,  to  which  we  have  already 
adverted.  A  statement  by  St.  Paul  will 
confirm  and  illustrate  this  point.  Speak- 
ing of  the  doctrines  preached  by  minis- 
ters, he  says — "  Other  foundation  can  no 
man  lay,  than  that  is  laid,  which  is  Jesus 
Christ.  Now  if  any  man  build  on  this 
foundation,  gold,  silver,  precious  stones, 
wood,  hay,  stubble ;  every  man's  work 
shall  be  made  manifest ;  for  the  day  shall 
declare  it,  because  it  shall  be  revealed  by 
fire ;  and  the  fire  shall  try  every  man's 
work,  of  what  sort  it  is.  If  any  man's 
work  abide  which  he  hath  built  thereup- 
on, he  shall  receive  a  reward.  If  any 
man's  work  shall  be  burned,  he  shall 
suffer  loss;  but  he  himself  shall  be  sav- 
ed ;  yet  so  as  by  fire."  (1  Cor.  iii,  11 — 
15.) 

Such  then  is  the  foundation  of  true 
doctrine,  and  such  are  the  various  struc- 
tures which  may  be  raised  on  that  foun- 
dation. The  holy  apostle  has  himself,  in 
his  own  Epistles,  given  a  beautiful  ex- 
ample of  laying  the  sure  foundation,  and 
erecting  on  it  a  noble  superstructure  of 
holy  affections  and  practical  obedience. 

It  is  of  main  importance  then  in  form- 
ing a  judgment  respecting  religious  truth, 
that  we  mark  this  point  first,  Is  the  foun- 
dation clearly  laid  ?  The  first  question 
is  not  whether  a  man  be  of  the  Syriac, 
Greek,  or  Roman  church  ;  whether  he  be 
Lutheran  or  Reformed,  Calvinist  or  Ar- 
minian,  Church  of  England  or  Presbyte- 
rian, Congregationalist  or  Wesleyan. 
There  are  points  of  very  considerable 
importance  for  discussion*,  as  to  each  of 
these  classes  of  Christians ;  but  the  first, 
the  grand,  the  vital  question,  concerns  the 
foundation.  If  a  man  be  really  building 
on  the  right  foundation,  we  hesitate  not 


to  say,  whatever  his  external  denomina- 
tion may  be,  we  should  view  him  as  a 
brother,  a  partaker  of  the  benefit ;  he  is 
with  us  going  to  one  home,  we  hope  to 
dwell  with  him  in  that  home  for  ever, 
and  in  this  view,  he  has  an  undoubted 
claim  to  the  Christian  love  which  we  owe 
to  the  brethren.  On  the  other  hand,  if 
he  neglects  and  despises,  and  refuses  to 
build  on  the  sure  foundation,  whatever 
his  external  denomination  may  be,  we 
cannot  be  united,  we  cannot  hold  com- 
munion with  such,  with  that  peculiar  re- 
gard which  is  the  distinguishing  feature 
in  the  intercourse  of  real  Christians. 

The  Church  of  England  most  distinct- 
ly lays  this  foundation.  Its  second  Arti- 
cle clearly  asserts  that  Christ  truly  suf- 
fered "  to  reconcile  the  Father  to  us,  and 
to  be  a  sacrifice  not  only  for  original 
guilt,  but  also  for  actual  sins  of  men." 
Its  eleventh  expressly  declares,  "  we  aie 
accounted  righteous  before  God  only  for 
the  merit  of  our  Lord  and  Saviour  Jesus 
Christ  by  faith,  and  not  for  our  own  works 
or  deservings." 

When  we  remember  the  solemn  admo- 
nition, "  though  we,  or  an  angel  from 
heaven,  preach  any  other  gospel  unto  you, 
than  that  which  we  have  preached  unto 
you,  let  him  be  accursed  :  as  we  said  be- 
fore, so  say  I  now  again,  if  any  man 
preach  any  other  gospel  unto  you,  than 
that  ye  have  received,  let  him  be  accurs- 
ed :"  When  we  recollect  that  this  solemn- 
ly announced,  this  twice  repeated,  this 
divinely  inspired  anathema,  relates  to  a 
system  of  doctrine  which  required  the 
performance  of  the  works  of  the  law,  in 
conjunction  with  the  redemption  of  Christ, 
as  the  ground  of  salvation,  and  was  ad- 
dressed to  members  of  a  church  ordered 
and  planted  by  the  apostles,  how  impor- 
tant is  it  to  be  especially  careful  that  we 
fall  not  into  an  error  from  which  an  ex- 
cellent external  communion  does  not  ex- 
empt us,  and  to  which,  alas  !  human  na- 
ture is  particularly  prone,  and  on  which 
the  divine  wrath  is  so  severely  denounced. 

If  that  be  a  vital,  primary,  and  funda- 
mental doctrine,  which  most  closely  con- 
cerns our  spiritual  life  here,  and  our  dai- 
ly walk  with  God,  this  is  specially  the 
case  with  the  doctrine  of  Christ ;  for  "no 


I 


THE  CHRISTIAN  STUDENT. 


555 


man  cometh  unto  the  Father"  but  by  him  j 
it  is  "through  him  that  we  have  access 
by  one  Spirit." 

This  foundation  should  be  laid  deeply, 
distinctly,  broadly,  and  piominently,  as  it 
is  by  the  sacred'writers  of  the  New  Tes- 
tament. They  shun  not  to  declare  con- 
stantly and  plainly,  the  saving  name  of 
Christ.  See  how  perspicuously  the  Epis- 
tles to  the  Romans,  Galatians,  and  Ephe- 
sians  attest  that  we  are  saved  by  grace 
through  faith,  and  created  in  Christ  Jesus 
unto  good  works.  Every  where  that  sa- 
cred and  fragrant  name  diffuses  its  odour. 
(Canticles  i,  3.)    It  is  seen  oftener  in  one 

i  of  the  apostolic  pages,  than  in  whole  ser- 
mons of  some  who  profess  to  be  his  min- 
isters. All  duties  are  shown  to  have 
their  most  powerful  motive  in  his  love, 

land  their  life  only  through  his  Spirit ;  all 
blessings  are  treasured  up  in  him  ;  he  in 
short  is  "  all  and  in  all."  The  main  sub- 
stance of  divinity  may  be  considered  as 
preaching  Christ.*  In  him  the  Father  is 
manifested,  by  him  the  world  is  reconciled 

I  to  God,  through  him  the  Spirit  is  com- 
municated ;  first,  "  the  grace  of  our  Lord 

:  Jesus,"  then  "  the  love  of  God,"  and 

,  then  "  the  fellowship  of  the  Holy  Spir- 

:  it." 

But  looking  at  actual  facts,  we  fear  that 
■  it  must  be  said,  that  in  the  minds  of  a 
large  proportion  of  professing  Christians, 
this  foundation  is  so  far  from  being  laid, 
that  other  and  false  foundations  are  sub- 
stituted in  its  place.    The  subject,  though 


•  It  is  allowed  that  we  may  preach  Christ  in- 
judiciously and  unscripturally,without  reference 
"to  the  whole  of  his  salvation  from  pollution  as 
well  as  from  guilt,  and  forcing  the  application 
.  of  passages  to  him, — and  some  harm  may  !*• 
thus  done.  It  is  a  remark  of  one  of  the  Fathers 
in  the  5th  century, — "If  ye  strive  with  violence 
to  draw  and  apply  those  texts  to  Christ  which 
apparently  pertain  not  to  him,  we  shall  prain 
nothing  hut  this,  to  make  all  tin-  places  that  are 
spoken  of  him  suspected  ;  and  so  discredit  the 
strenprth  of  other  testimonies,  which  the  church 
usually  jrives  for  the  refutation  of  the  Jews." 
Yet  let  this  he  taken  in  connexion  with  auother 
Observation,  the  dying  remark  of  Eliot  to  a 
brother  minister ;  it  is  worthy  of  constant  re- 
gard: " Brother,  hrother,  let  there  be  much  of 
Christ  in  your  ministry,  if  you  would  ever  win 
souls.  I  dread  a  Christlcss  Christianity."  Lu- 
ther asserts  that  "whatsoever  is  prayed,  taught, 
or  acted  out  of  Christ,  is  before  God  idolatry 
and  sin." 


delicate,  is  of  such  vital  interest,  that  it 
is  not  right  to  shrink  from  an  explicit 
statement  of  foundations,  the  insufficien- 
cy of  which  the  day  of  final  decision 
will  make  fully  manifest.  It  is  of  im- 
mense moment  to  our  everlasting  wel- 
fare to  detect  and  expose  false  founda- 
tions, lest  men  venturing  to  build  thereon 
perish  for  ever. 

Some  build  on  a  dead  faith  :  a  mere 
assent  to  Christian  doctrines,  and  a  bold 
forward  profession,  imagining  that  this  is 
the  faith  commended  in  Scripture,  which 
ensures  salvation.  Men  awake  to  their 
danger,  feeling  their  ruin,  and  conscience 
convicting  them  of  sin,  and  showing 
them  that  they  are  under  the  fearful  pen- 
alty of  the  divine  law,  naturally  look  out 
for  a  remedy.  It  is  a  remedy  very  pleas- 
ant to  the  natural  heart,  it  is  an  easy  way 
to  imagine  that  hearing,  receiving,  and 
professing  a  system  of  truths  will  be  suf- 
ficient. But  against  this  notion  runs  the 
whole  current  of  the  Scriptures.  It  is  to 
do  that  which  Ezekiel  describes  as  build- 
ing "a  wall  with  untempered  mortar," 
that  shall  certainly  fall.  (Ezek.  xiii,  10.) 
This  is  what  our  Lord  warns  against 
(Luke  vi,  49.)  "He  that  heareth  and 
doeth  not,  is  like  a  man  tiiat  without  a^ 
foundation  built  an  house  upon  the  earth, 
against  which  the  stream  did  beat  vehe- 
mently, and  immediately  it  fell,  and  the 
ruin  of  that  house  was  great."  This  is 
what  St.  James  condemns  :  "  O  vain  man, 
faith  without  works  is  dead."  (  James  ii, 
20.)  If  the  fruits  of  faith  are  neglect- 
ed and  disregarded,  there  is  no  Scriptural 
divinity. 

Others  build  on  crcitrd  fri-liui!*  :  they 
make  the  movement  and  working  of  the 
feelings  the  grand  criterion  of  truth.  If 
they  can  weep  with  affectionate  concern, 
if  they  have  lively  emotions  of  joy  in 
religion,  there  is  a  foundation  they  imag- 
ine  on  which  they  can  trust.  Hut  it  may. 
after  all,  be  selfish  feeling  and  mere  delu 
sion.  The  stony-ground  hearers  thus  re- 
ceived the  word,  but  soon  fell  away.  Si 
mon  Magus  heard,  wondered,  believed, 
and  was  baptised.  To  make  excited  feel- 
ings the  main  thing  is  to  depart  from  the 
true  foundation. 

Our  own  ohtdience  is  another  rock  of 
false  confidence,  on  which  millions  havt 


• 


556 


THE  CHRISTIAN*  STUDENT. 


built  to  their  everlasting  ruin.  No  hu- 
man works  can  stand  the  judgment  of 
God.  They  may  obtain  praise  from 
man,  they  may  for  the  present  quiet  our 
own  minds.  But  all  this  is  a  small  mat- 
ter, and  indeed  of  no  moment  at  all,  as  it 
regards  an  eternal  sentence.  Not  man, 
nor  our  conscience,  but  the  Lord  shall 
judge.  He  declares,  M  whosoever  shall 
keep  the  whole  law,  and  yet  offend  in 
one  point,  he  is  guilty  of  all."  "What  man 
then  dare  presume  to  stand  on  the  foun- 


when  his  justice,  strict  and  pure,  and  in- 
exorable, demands  our  condemnation? 
It  is  eternity  that  is  before  us  -x  if  we 
fail,  we  fail  lor  ever.  Let  us  have  then 
a  divinely  levealed,  a  firm  and  immovea- 
ble foundation. 

Once  more ;  another  false  foundation 
is  that  of  our  goodness  conjoined  ,uitk 
the  merit  of  Christ.  This  is  perhaps  na- 
ture^ most  plausible  device  to  evade  the 
doctrine  of  grace.  But  the  Scriptures 
clearly  exclude  our  own  works  from  the 


dation  of  his  own  obedience  ?  It  will  not.  office  of  justifying  in  part  as  well  as  in 
sustain  the  building,  it  shakes  in  everv  the  whole.    The  epistles  to  the  Romans 

and  Galatians  are  particularly  express  on 


it  has  already  failed  in  the  court  of 
conscience,  and  how  can  it 


this   point.     St.   Paul,  describing  the 


part, 

our  own 

stand  before  God  ?  conduct  of  the  Jews,  says  to  the  Romans, 

Beligious  acts  are  another  founda-  (x,  3,4,)  "  They,  being  ignorant  of  God's 
tion  on  which  many  teach  men  to  rest.!  righteousness,  and  going  about  to  estab- 
To  offer  up  prayers,  to  come  to  public  lish  their  own  righteousness,  have  not 
worship,  to  receive  the  sacrament,  and  submitted  themselves  to  the  righteousness 
is*  with  them  the|  of  God:  for  Christ  is  the  end  of  the 
law  for  righteousness  to  every  one  that 
believeth."  Again,  (chap,  xi,  6,)  he 
says,  ':  If  by  grace,  then  it  is  no  more  of 
works,  otherwise  grace  is  no  more  grace; 
but  if  it  be  of  works,  then  it  is  no  more  of 
grace,  otherwise  work  is  no  more  work." 
And  he  explicitly  tells  the  Galatians,  wh«* 
trusted  in  a  ceremonial  work  rather  than' 
in  Christ,  ':  If  ye  be  circumcised,  Christ 
shall  profit  you  nothing.     Christ  is  be- 


give  money  in  charity, 
sum  of  religion,,  and  they  speak  as  if 
we  were  to  obtain  heaven  by  external 
acts  of  religion.  We  would  not  in  the 
smallest  degree  undervalue  such  acts  : 
they  are  plain  duties,  and  we  cannot  be 
Christians  if  we  voluntarily  refuse  to 
perform  them ;  but  to  trust  in  them  is  to 
reject  God?s  method  of  salvation,  and  to 


rely  on  a  broken  reed.  Our  best  duties, 
so  far  from  meriting  any  thing,  them- 
selves, need  forgiveness.  The  Pharisee 
(Luke  xviii.  11.)  trusted  in  his  prayers, 
and  in  his  being  free  from  gross  sins,  in 
his  fasting,  and  in  his  giving  tithes,  and 
fell  short  of  justification,  because  he  res- 
ted on  a  false  foundation. 

The  mercy  of  God,  as  urged  by  many, 
is  a  false  foundation.     They  will  say. 


come  of  no  effect  unto  you  ;  whosoever 
of  you  are  justified  by  the  law,  ye  are 
fallen  from  grace."  It  is  therefore  a 
dangerous  and  fatal  mistake  to  imagine 
that  Christ  will  make  up  the  deficiency 
of  our  works,  and  that  through  his  merit 
they  may  obtain  for  us  everlasting  life. 
Nor  are  good  dispositions  requisite  before 


"  It  is  true  that  I  am  a  sinner,  but  all  are  we  may  venture  to  trust  in  Christ ;  nor 
sinners,  and  God  is  merciful,  and  if  we;  need  we  any  good  thing  to  deserve  his 
hope  in  his  mercy  and  do  our  best  ali  attention  and  regard,  and  give  us  confi- 
will  be  well."  This  is  not  the  founda-!  dence  enough  to  apply  to  him.  He  died 
tion  laid  in  Zion.  True,  God  is  merci-i  for  the  ungodly,  and  the  most  polluted 
ful,  far  beyond  our  largest  thoughts,  or|  are  invited  to  return  at  once  to  him,  who 
else  we  should  all  have  perished  forever."  came  not  to  call  the  righteous  but  sin- 


True,  we  should  do  our  best  ;  but  who 
will  stand  forth  and  say,  "  I  have  always, 
in  all  things  done  my  best:"  and  if  we 
have  not,  what  is  to  become  of  the 
claims  of  divine  justice  ?  God  is  holy 
as  well  as  merciful ;  his  holiness  and  his 
justice  are  as  much  against  us  as  his 
mercy  is  for  us.     What  shall  we  say, 


ners  to  repentance.  1 

None  of  these  methods  bear  the  char- 
acter of  Scriptural  divinity — they  bring 
not  glory  to  God  exclusively,  they 
shut  not  out  boasting  from  man,  and 
they  furnish  not  the  powerful  motives  to 
love  God  and  love  man,  which  charac- 
terize {;  the  truth  as  it  is  in  Jesus."  Let 


\ 


THE  CHRISTIAN  STUDENT. 


us  cease  from  every  vain  hope,  and  at- 
tend to  the  divine  admonition,  "  Thus 
saith  the  Lord,  Behold  I  lay  in  Zion  for 
a  foundation,  a  stone,  a  tried  stone,  a 
precious  corner  stone,  a  sure  foundation  ; 
he  that  believeth  shall  not  make  haste." 
Isa.  xxviii,  16.  Be  not  content  to  dig 
round  about  this  foundation,  to  hear  of 
Christ,  to  read  of  Christ,  and  to  talk  of 
Jhrist ;  but  build  on  him,  come  to  him 
n  secret,  and  entrust  your  souls  to  him. 
The  flood  of  divine  wrath  shall  descend, 
ind  wash  round  the  true  foundation,  and 
whatsoever  is  not  built  upon  it  shall  be 
swept  away.  Be  assured,  "  Christ  cruei- 
ned  is  the  foundation  of  the  sinner's 
iiope  ;  Christ  on  the  mediatoiial  throne 
is  the  Lawgiver  of  the  Redeemed  ;  Christ 
by  his  word  and  Spirit  in  the  heart  is  the 
•  >eliever's  life;  Christ  in  glory  is  the  ele- 
vating object  of  the  saint's  expectation." 

But  supposing  the  primary  truth  to  be 
really  held,  it  is  important  that  other 
ruths  be  held  scripturally.  Men  may 
:>uild  on  a  good  foundation  with  mate- 
rials that  will  not  endure  a  trial,  and 
hough  they  may  be  saved,  yet  they  may 
differ  great  loss.  There  are  many  Ro- 
nan  Catholics  who  rest  their  hopes  on 
Christ,  and  yet  multiply  superstitious 
ceremonies,  justify  the  celibacy  of  the 
?lergy,  offer  prayers  to  saints,  and  pray 
or  the  dead  ;  all  this  is  "  wood,  hay,  and 
bubble."  There  are  many  among  Pro- 
estants,  who  rest  on  Christ,  and  yet  add 
tuman  conditions  and  doctrines,  or  en- 
husiasm,  or  vain  philosophy,  and  carnal 
reasonings — all  this  also  is  but  "  wood, 
lay,  and  stubble." 

-  The  Holy  Scriptures  furnish  the  ap- 
proved and  only  just  standard  by  which 
'o  try  all.  "While  we  abstain  from  puli- 
ng men's  motives  and  character,  which 
)ftice  belongs  to  the  infallible  Judge  of 
til  the  earth,  (Malt,  vii,  1.)  we  mast  est*- 
nate  the  sentiments  which  come  before 
is,  (1  Thess.  v,  21.)  and  are  responsible 
or  our  own  opinions,  and  whatever  we 
•ommunicate  io  others,  under  the  most 
iwful  sanctions.  The  threatenings  re- 
specting additions  to  or  diininui  s  from 

he  divine  word  may  well  make  every 
ninister  and  every  religious  writer  trem- 
ble. Rev.  xxii,  18,  10. 

It  will  help  us  in  our  study  of  divine 


557 

truth  to  have  leading  truths  well  estab- 
lished in  our  minds.  Luther  says  to  the 
students  of  theology — "  You  who  apply 
yourselves  to  sacred  learning,  be  admon- 
ished above  all  things  to  settle  in  your 
minds  what  you  should  believe  as  the 
truths  of  the  Christian  religion,  and  have 
the  articles  of  your  faith  well  considered 
and  confirmed  by  apposite  texts  of  Scrip- 
ture j  and  then,  when  the  Devil,  or  here- 
tics, his  instruments,  would  make  you 
doubt,  oppose  to  them  those  texts,  and 
leave  them,  saying,  "  I  will  not  listen  to 
your  cavils  and  speculations  j  for  thus 
hath  the  Holy  Spirit  directed,  who  com- 
mands me  to  heat  ken  and  incline  mine 
ear."  The  doctrine  that  all  our  right- 
eousness must  be  renounced,  and  our  con- 
fidence placed  only  in  Christ  and  his  right- 
eousness, will  appear  new  and  strange,  so 
that  many  will  be  offended  at  it.  So  also 
will  the  doctrine  that  Christ  himself  is 
God,  and  to  be  worshipped  as  such." 
Luther  himself,  even  in  his  advanced 
years,  daily  studied  the  Scriptures,  and 
their  most  simple  truths,  and  says, 
"When  a  multiplicity  of  business,  or 
any  other  cause  prevents  my  doing  this, 
I  sensibly  feel  the  want  of  it.  The  word 
of  God  is  given  us  thus  to  exercise  and  ^ 
quicken  our  minds,  which,  without  such 
a  practice,  contract  rust,  as  it  were,  and 
lose  their  tone." 

What  then  are  those  leading  truths 
which  may  be  called  "  the  gold,  silver, 
and  precious  stones"  of  divine  truth. 
They  arc  distinctly  brought  before  us  in 
the  Catechisms  published  by  the  Reform- 
ers, and  in  the  Harmony  of  the  Confes- 
sions Of  the  Protestant  Churches,  and 
they  are  devotionallv  embodied  in  tho 
Liturgy  of  the  English  Church. 

They  may  be  summed  up  in  some 
leading  Articles,  all  of  which  we  would 
here  view,  in  connexion  with  the  work 
of  Christ.  The  great  truths  of  religion, 
as  connected  with.  Christ,  and  built  on 
him.  are  as  follow  s  : — 

Almighty  Cod,  Father.  Sou.  and  Hoi] 

Spuit.  our  (  reator,  our  Governot,  ssjbj 

Preserver,  our  Judge,  is  and  can  be  the 
only  portion  and  happiness  of  In*  crea- 
tines.  To  know,  glorify,  end  BfljOJ  him 
is  the  great  end  of  man.  .V  a  spiritual 
Being  of  infinite  wisdom,  power,  purity 


558 


THE  CHRISTIAN  STUDENT. 


holm-ess,  sovereignty,  and  love,  he  is  em- 
inently displayed  to  man,  in  Jesus  Christ, 
and  there  we  see  him,  our  God,  our  Fa- 
ther, our  portion,  and  our  happiness. 

The  Divine  glory,  in  all  the  rich  per- 
fections and  wonderful  combinations  of 
justice  and  mercy,  righteousness  and 
peace,  truth  and  compassion,  united, 
illustrated,  and  harmonized  in  blessing 
sinful  man — this  is  exhibited,  and  seen 
by  us,  only  in  the  face  of  Jesus  Christ : 
in  his  person,  his  righteousness,  his 
atonement,  and  his  mediation. 

The  personality,  Deity,  and  work  of 
the  Holy  Spirit  are  also  manifested  and 
connected  with  the  life  and  death,  the 
resurrection  and  ascension  of  our  Sa- 
viour. 

Our  Lord  Christ  came  to  establish  a 
kingdom  on  earth.  This  kingdom  is 
"  not  meat  and  drink,  but  righteousness, 
peace,  and  joy  in  the  Holy  Ghost;"  it  is 
not  of  this  world,  but  it  is  spiritual. 
John  xviii.  36.  It  was  at  its  beginning 
but  as  a  grain  of  mustard  seed,  but  of 
"  the  increase  of  his  government  and 
peace  there  shall  be  no  end and  as  this 
kingdom  was  the  hope  of  his  Church  be- 
fore he  came,  so  its  full  and  universal  es- 
tablishment is  the  hope  and  constant 
prayer  of  the  Church  now  ;  "  Thy  king- 
dom come." 

The  holy  law  of  God  in  its  excellence, 
loveliness,  extent,  and  obligation,  as  the 
unchangeable  standard  of  right  and 
wrong,  and  binding  on  every  human 
being,  is  established  in  Christ  Jesus:  his 
life  fulfilled  it,  his  preaching  enforced  it, 
his  death  atoned  for  its  violations :  and 
in  his  mediatorial  government  provision 
is  made  for  our  obedience. 

Exhortations  to  forsake  all  sin  and  live 
to  God  derive  their  vital  energy  and 
power  from  Gospel  motives. 

The  sinfulness  and  helplessness  of 
man,  with  the  exceeding  guilt  of  sin,  are 
most  of  all  manifested  in  Christ.  It 
could  not  be  for  small  sins  and  for  a 
partial  ruin  that  the  Son  of  God  came 
from  heaven. 

The,  immense  value  of  the  immortal 
soul  is  equally  exhibited  by  the  same 
stupendous  fact.  Would  Christ  have 
lived  and  died  for  a  thing  of  little  mo- 
ment } 


The  entire  freedom  and  the  complete- 
ness of  our  salvation  is  all  through 
Christ.  He  did  not  come  to  bring  small 
and  imperfect  blessings. 

All  the  means  of  grace,  meditation, 
prayer,  reading  the  Scriptures,  self-ex- 
amination, and  the  sacraments  are  effica- 
cious only  through  His  presence,  media- 
tion, and  blessing. 

The  all-important  doctrine  of  our  free 
justification  before  God  rests  upon  his 
redemption  and  his  righteousness  ;  and 
the  sweet  spirit  of  adoption  is  another 
main  blessing  received  through  faith  in 
him.  John  i,  12. 

His  atonement  opens  the  way  for  the 
return  of  the  Holy  Spirit,  the  very  gift 
which,  when  ascended  on  high  he  re- 
ceived for  our  use,  and  which  he  now 
bestows  upon  us. 

The  sanctification  of  the  sinner  is 
therefore  from  Christ.  He  saves  us  from 
our  sins ;  there  is  fulness  of  grace  in 
him,  and  he  communicates  his  Spirit  to 
make  us  holy. 

As  sin  is  in  Christ  seen  to  be  the  worst 
evil  and  the  cause  of  all  our  misery,  so 
is  holiness  from  him  seen  to  be  our  real 
and  only  happiness.  The  fallen  crea- 
ture can  only  be  happy  by  restoration  to 
the  favor  and  to  the  image  of  the  Crea- 
tor. Jesus  Christ  effects  this  double  res- 
toration.* In  Christ  the  precepts,  ceas- 
ing to  be  our  task,  become  our  privilege ; 
the  law  is  our  charter  of  blessings,  and 
the  gospel  the  means  of  realizing  those 
blessings.  "I  will  put  my  laws  into  their 
minds  and  write  them  in  their  hearts" — 
is  a  main  blessing  of  the  new  covenant 
which  Christ  established. 

All  holy  duties,  such  as  repentance, 
humility,  contrition, meekness,  gentleness, 
bowels  of  mercies,  tenderness,  long-suffer- 
ing, the  fulfilling  of  our  relative  and  so- 
cial duties:  all  Christian  graces,  faith, 
hope,  love,  zeal,  endurance  to  the  end, 
all  may  be  learned  from  Christ,  and  at- 
tained by  his  Spirit.  He  sits  as  a  Refin- 
er purifying  his  people. 

It  is  to  him  we  trace  up  the  very  ori- 


*  The  two  main  blessing's  flowing1  from  Christ, 
are  justification  and  sanctification.  They  can 
never  be  separated.  They  both  come  from  Christ; 
justification  by  his  obedience  unto  death,  sancti- 
fication by  his  Spirit. 


THE  CHRISTIAN  STUDENT. 


550 


y'm  of  his  Church  :  which  was  "  chosen 
n  Christ  before  the  foundation  of  the 
.vorld  to  be  holy ;"  and  he  enables  his 
People  to  persevere  to  the  end. 

To  him  must  we  look  for  the  perfection 
)f  that  Church.  He  gives  his  people  the 
-ictory  over  death — he  is  their  Saviour 
n  the  judgment  day — he  sends  his  ene- 
nies  to  everlasting  punishment — he  ad- 
nits  his  servants  to  their  heavenly  inheri- 
ance,  and  he  is  their  joy  through  eter- 
lity. 

,  So  do  the  leading  truths  of  Christiani- 
y  rest  on  one  foundation.  The  substance 
;s,  "  repentance  towards  God  and  faith  in 
he  Lord  Jesus  Christ — faith,  hope,  and 
iove,  these  three — the  grace  of  our  Lord 
— exceeding  abundant  with  faith  and  love, 
ivhich  is  in  Christ  Jesus." 

They  bear  throughout  the  character  of 
nercy  and  grace  to  the  children  of  God, 
oroceding  by  the  appointment  of  the 
Father,  from  the  Saviour,  through  the 
Spirit,  by  faith  to  the  sinner,  whose  sal- 
tation is  wholly  of  grace,  from  sin  and 
into  holiness. 

They  bear  throughout  the  divine  dis- 
pleasure against  all  sin,  and  the  tremen- 
lous  and  never-ending  ruin  of  the  obsti- 
late  sinner :  man's  misery,  entirely  the 
effect  of  his  own  deliberately  chosen  sin, 
md  that  sin  bringing  him  to  death  and 
iverlasting  ruin  ;  man's  salvation  entirc- 
y  of  free  and  sovereign  grace  in  Christ 
Jesus,  and  that  grace  making  him  holy 
nere,  and  happy  for  ever. 

They  tend  throughout  to  reveal  the  in- 
visible God  to  his  creatures,  seeing  he 
:hus,  in  his  dealings  with  them,  manifests 
*is  own  nature,  character,  perfections,  and 
?lory.  Hence  the  angels  themselves  de- 
sire to  look  into  the  things  of  the  gospel  ; 
ind  at  the  commencement  of  the  dispen- 
sation developed  its  character,  as  bringing 
'glory  to  God  in  the  highest,  on  earth 
peace,  and  good  will  towards  men." 

We  have  a  human  but  perhaps  one  of 
Lhe  most  wise  and  scriptural  statements 
r)f  these  leading  truths  in  the  Articles  of 
Lhe  Church  of  England.  The  great  body 
of  pious  dissenters  concur  in  those  Arti 
cles,  as  far  as  they  relate  to  doctrine. 
They  are  placed  in  admirable  order,  are 
expressed  with  much  clearness  and  pre- 
cision, and  with  remarkable  wisdom  and 


moderation,  as  it  regards  all  those  points 
on  which  good  men  have  differed.  Eve- 
ry Christian  student  will  find  in  them  a 
clear,  sound,  and  useful  summary  of  di- 
vine truth,  worthy  of  deep  and  serious 
study. 

Such  is  the  Author's  view  (which  he 
allows  to  be  brief  and  imperfect)  of  the 
gold,  silver,  and  precious  stones  of  divine 
doctrine,  to  be  built  on  the  true  founda- 
tion. Need  he  advert  to  the  importance 
of  this  object  to  every  Christian,  and  yet 
more  to  every  Christian  minister,  as  his 
influence  has  so  much  wider  a  range, 
that  we  do  not  build  "  wood,  hay,  and 
stubble"  on  a  right  foundation.  Let  us  re- 
member that  the  fire  of  daily  trial  even 
here,  and  of  the  last  judgment  hereafter, 
must  manifest  every  doctrine,  and  if  we 
would  not  build  in  vain,  if  we  would  not 
have  our  toil  lost,  if  we  would  obtain  a 
full  reward,  let  us  take  heed  that  we  build 
what  will  stand  the  test  of  the  trial  by  fire. 

An  accurate  and  just  view  of  leading 
truths  we  should  have  ;  but  let  us  beware 
of  letting  any  system  cramp  us  in  the 
free  use  of  scriptural  modes  of  expression  ; 
and  whether  as  parents,  teachers,  or  min- 
isters, we  should  in  a  decided  manner, 
like  the  Bible,  our  best  and  safest  model, 
exhort  to  duty,  threaten  the  sinner,  invite 
the  most  polluted  and  guilty  to  come 
to  Christ  immediately,  as  they  arc,  with 
all  their  load  of  sin,  and  give  them  the 
free  promises  of  divine  aid  for  their 
deliverance.  We  may  be  quite  sure  that 
the  Bible  is  written  on  the  right  system, 
and  that  if  our  system  does  not  admit  of 
scriptural  modes  of  addiess  it  is  wrong. 

Never  think,  however,  that  the  belief  of 
doctrines,  whatever  they  may  be,  is  the 
main  point  aimed  at,  and  the  ultimate  ob- 
ject of  the  Holy  Scriptures.  Doctrines 
are  revealed  for  the  manifestation  of  the 
divine  glory,  and  for  the  practical  bene 
fit  of  man,  that  the  sinner  may  ultimate- 
ly be  conformed  to  the  divine  image,  and 
made  meet  for  heavenly  enjoyment.  They 
are  worthless  as  to  us,  if  so  held  as  to  be 
uninfluential  on  the  heart,  and  not  to  pro- 
duce charitable,  meek,  holy,  and  self-de- 
nying tempers  and  dispositions,  from 
which  will  infallibly  flow  those  M  fruits  of 
righteousness  which  are  by  Jesus  Christ 
to  the  praise  and  glory  of  God- 


560 


THE  CHRISTIAN  STUDENT. 


It  is  not  merely  in  its  leading  truths 
that  we  may  see  the  character  of  scriptu- 
ral divinity.  Those  truths  are  stated  in 
such  a  peculiar  manner  as  to  call  for  dis- 
tinct attention. 

Divine  truths  are  not  stated  abstracted- 
ly, as  a  mere  theory  to  be  established  by 
argument,  and  proved  by  the  moral  fit- 
ness of  things,  or  by  their  native  beauty 
and  excellence.  We  have  not  a  state- 
ment, for  instance,  to  explain  the  diffi- 
culties of  the  Trinity,  or  a  dissertation  to 
show  the  nature  of  the  doctrine.  It  is 
revealed  only  in  its  devotional  and  practi- 
cal connexions.  We  have  indeed  in  the 
Romans  and  in  the  Ephesians,  much  of  a 
system  of  divine  truth  in  regular  order, 
yet  all  is  stated  with  reference  to  expe- 
rience and  practice,  rather  than  as  a  mere 
theory.  It  is  in  short  a  revelation  of  the 
divine  will  from  the  great  Lord  of  all  to 
his  sinful  creatures  ;  an  authoritative  dec- 
laration, rather  than  an  argumentative 
proof,  or  a  treatise  to  establish  a  human 
doctrine.  There  is  a  beautiful  propor- 
tion given  to  every  truth,  according  to  its 
real  character  and  use ;  and  we  disturb 
the  order  of  that  proportion,  when  we  in- 
sist too  prominently  or  too  exclusively  on 
one  favorite  doctrine,  to  the  neglect  of 
others,  and  so  give  a  partial  view  of  the 
whole. 

The  truths  of  revelation  in  the  Bible 
are  not  generally  either  systematically 
arranged,  or  scholastically  defined.  They 
are  rather  incidentally  introduced,  with 
the  exception  of  one  or  two  of  the  Epis- 
tles, according  to  occasion,  and  in  the 
way  of  common  discourse.  We  hardly 
know  where  to  turn  for  any  explicit  defi- 
nitions of  Scripture  doctrine  in  the  word 
of  God.  This  actual  position  of  divine 
truth  in  Scripture  (promiscuously  scatter- 
ed throughout,  and  connected  only  by  the 
subject  matter  of  discourse,  rather  than 
by  any  artificial  argument)  is  surely  one 
of  the  most  beautiful  proofs  of  the  wisdom 
of  God.  It  is  far  better  adapted  to  the 
bulk  of  mankind  than  any  technical  ex- 
actness. It  better  meets  the  prejudices 
of  God's  people,  all  of  whom  are  prone 
to  have  their  favorite  doctrines,  and  who 
therefore,  if  they  found  them  systemati- 
cally defined  in  particular  parts  of  Sciip- 
ture,  would  probably  be  exclusive  in  their 


regard  to  those  parts,  and  limited  in  their 
range  of  the  whole.  It  suits  also  their 
establishment  in  the  gospel.  It  is  as  it 
were  a  compounding  of  the  whole  mat- 
ter of  gospel  truth  into  the  bread  of  life, 
so  that  the  whole  nourishment  is  com- 
municated. The  mind  gradually  and  in- 
sensibly imbibes  the  whole,  and  assimi- 
lates to  its  spirit. 

Dr.  Owen,  whose  attachment  to  sys- 
tem was  not  weak,  yet  observes,  some 
men  find  fault  with  the  Scriptures  be- 
cause divine  truths  are  not  thrown  to- 
gether in  regular  order,  as  in  our  cate- 
chisms. But  God  puts  not  such  value  on 
men's  accurate  methods  as  they  imagine 
them  to  deserve.  Nor  are  they  so  sub- 
servient to  his  ends  in  the  revelation  of 
himself  as  they  are  apt  to  fancy.  Yet 
often  when  they  think  that  they  have 
brought  truths  into  the  strictest  propriety 
of  expression  arid  order,  they  lose  both 
their  power  and  their  glory.  Hence  is 
the  world  filled  with  so  many  lifeless, 
sapless,  graceless,  artificial  declarations  of 
divine  truth,  in  the  schoolmen  and  oth- 
ers. We  may  sooner  squeeze  water  out 
of  a  pumice  stone,  than  one  drop  of  spir- 
itual nourishment  out  of  them.  But  how 
many  millions  of  souls  have  received  di- 
vine benefit  and  consolation  exactly  suit- 
ed to  their  condition  by  those  occasional 
occurrences  of  truth  which  they  met  with 
in  the  Scriptures,  and  which  they  would 
never  have  obtained  by  those  wise  artifi- 
cial arrangements  which  some  men  would 
fancy.  Truths  have  their  efficacy  and 
power  in  our  minds,  not  only  from  them- 
selves, but  from  their  place  and  position 
in  the  Scriptures.  They  are  placed  in 
such  respects  towards  us,  and  in  such  con- 
nexion one  with  another,  as  their  influ- 
ence upon  our  minds  greatly  depends  on. 
Artificial  methodizing  of  spiritual  truths 
may  make  men  ready  in  notions,  cunning 
and  subtle  in  disputations :  but  it  is  the 
Scripture  itself  in  its  own  present  arrange- 
ment which  is  able  to  make  us  wise  unto 
salvation." 

In  the  mode  of  statement,  witli  refer- 
ence to  the  character  of  Scriptural  divini- 
ty, we  may  notice, 

1.  The  incomparable  simplicity  of 
Scriptural  divinity.  When  we  read  hu- 
man writers,  we  are  sometimes  bewilder- 


THE  CHRISTIAN  STUDENT. 


561 


id  in  the  multitude  of  words.  There  is 
i  lucid  perspicuity  in  the  Bible.  Here 
ve  see  divine  truth  clearly.  The  light 
nines  bright  and  full.  "Whatever  makes 
nanifest  is  light."  and  the  holy  Scriptures 
re  like  a  great  flood  of  pure  light,  pour- 
d  forth  on  a  dark  world,  and  the  true 
ource  of  its  illumination  and  glory. 
Tou  have  often  sublime  eloquence,  but 
11  is  the  eloquence  of  simplicity,  the 
randeur  of  sentiment,  and  not  of  mere 
vords.  How  wonderful  is  tlje  simplici- 
y  of  our  Lord's  character  and  discour- 
es  !  There  are  no  syllogisms  or  corol- 
laries drawn  with  subtle  art  to  perplex 
nd  puzzle  the  mind,  but  there  are 
hroughout  sublime  truths  adapted  alike 
b  instruct  and  edify,  exalt  and  purify — 
alculated  to  improve  the  lowest  intellect 
lod  exercise  the  highest. 
!  2.  Its  constant  reference  to  Almighty 
iod  as  creating,  overriding  and  direct- 
big  all  thing's  to  his  own  glory.  It  dis- 
plays man  in  his  real  character  as  the 
feature,  the  guilty  creature;  fallen. 
;uined,  and  yet  spared  and  invited  to  re- 
urn  ;  but  in  every  part  of  the  Bible,  as 
throughout  the  visible  creation,  God  is 
eated  upon  his  throne  :  "  the  Lord  reign- 
'th,"  directing,  upholding,  and  control- 
ing  all.  There  is  no  hesitation  here, 
|ut  an  uncompromising  authority  becom- 
ng  the  majesty  of  its  Author.  It  is  a 
iroclamation  from  the  court  of  Heaven  ; 
:nd  each  one  without  exception,  whatev- 
er his  wisdom,  talent,  or  rank,  must  bow 
Sown  to  it.  Nicodemus,  a  ruler  of  the 
fews,  comes  to  our  Lord  for  instruc- 
ion.  He  pays  no  court  to  him,  he  tells 
»irr.  not  what  will  please  him,  yet  he 
fives  him  the  most  important  truth.  Nic- 
•demus  is  stumbled,  our  Lord  does  not 
bate  and  modify  his  statement  ;  he  is 
'he  supreme  King,  let  all  his  creatures, 
s  they  ought,  yield  unreserved  submis- 
sion to  him. 

3.  Its  invariable  holiness.  The  Bible 
3  the  most  holy  book  in  the  world, 
lowever  particular  passages  may  have 
»een  perverted,  nothing  can  be  farther 
rom  Antinomianism  as  a  whole.  It  con- 
emns  sin  in  every  part,  and  most  of  all 
n  the  mode  of  our  deliverance  from  Bin. 
kfter  the  richest  displays  of  sovereign 
:race,  it  goes  immediately  to  the  good 

;i 


Iworks,  and  the  holy  life,  which  are  the 
fruit  of  that  grace.  Nothing  has  any 
pretence  to  the  claims  of  Scriptural  di- 
vinity, which  consists  with  the  allowed 
indulgence  of  one  evil  thought.  How 
vivid  the  blaze  of  its  threatening  against 
all  iniquity  !  How  awful  their  execution 
in  the  person  of  the  Surety,  the  Son  of 
God  himself!  How  alarming  the  state  of 
those  going  on  in  sin  under  the  Chris- 
tian dispensation  !  "  He  that  despised 
.Moses'  law  perished  without  remedy  ;  of 
how  much  sorer  punishment  shall  they 
be  thought  worthy  !" 

4.  Its  inexpressible  tenderness  and 
affection.  No  book  is  so  full  of  tender 
feelings,  of  pathetic  addresses,  of  heart- 
touching  statements,  as  the  Bible.  It  is 
not  mere  abstract  truth,  even  in  its  most 
terse  sentences;  and  its  history  is  full  of 
exquisitely  affecting  incidents.  See  Jo- 
seph's history,  read  Jeremiah,  witness 
our  Lord  weeping  over  Jerusalem,  no- 
tice the  account  of  the  Prodigal  Son  ; 
mark  Paul's  character;  observe  him  at 
Miletus;  hear  him  addressing  the  Corin- 
thians. Through  the  Bible,  what  tender 
expostulations,  what  affectionate  entreat- 
ies, what  earnest  invitations  !  Scriptural 
divinity  is  truth,  stated  so  as  to  win  the  A 
heart  by  love.  There  is  no  self-exulta- 
tion and  vain  display  of  learning  in  the 
teacher.  No  harsh  requirements ;  no 
crabbed  and  bitter  opposition.  The  very 
air  of  Bible  truth  is  lore. 

How  oharmin<r  is  divine  philosophy, 
Not  harsh — and  crabbed — 
Hut  musical — as  is  AopoUtfl  loAs — 
And  a  perpetual  feast.  Milton. 

5.  The  spirit  of  devotion  breathes  in 
all  the  Scriptures.  God  walking  with 
man,  and  man  walking  with  God,  It  the 
high  privilege  to  which  it  tends  through- 
out. It  begins  With  this  holy  cominti 
nion  in  Paradise,  it  cxemplihYs  it  in  the 
character  of  Cod's  servants  in  every  part, 
it  shows  the  full  restoration  of  perfect 

and  heavenly  communion  in  eternity. 

Von  see  the  most  lively  exhibition  of  tin- 
very  interior  of  this  communion  in  the 
Psalms.  You  have  it  manifested  m  the 
midst  of  active  life.  You  behold  it  all 
realized  in  one  glorious  character,  Jesus 

chnst.  Pine  bursts  of  prayer  are  contm- 


562 


THE  CHRISTIAN  STUDENT. 


ually  breaking  forth  from  the  Apostles  in 
their  letters  to  the  churches ;  and  you 
have  the  enraptured  praises  of  the  heav- 
enly host  of  Revelation.  No  divinity  is 
Scriptural  that  is  not  devotional. 

6  The  'peculiar  doctrines  of  the  Bible 
are  made  the  spring  of  practical  obe- 
dience. You  have  in  the  first  part  of 
several  Epistles,  the  doctrines ;  and  in  the 
last  part  the  duties  to  be  drawn  from, 
and  to  follow  such  doctrines.  When  a 
precept  is  given,  you  will  very  generally 
find  it  connected  with  some  one  or  other 
of  the  peculiar  principles  of  the  Scrip 
tures.  Thus  the  introduction  to  the  dec 
alogue,  is,  "  I  am  the  Lord  thy  God,  who 
brought,"  &c.  The  principles  are  evan- 
gelical and  spiritual.  You  may  observe 
in  every  part  of  the  Bible  the  utmost 
freedom  in  insisting  on  duties,  without 
any  fear  of  thereby  awakening  doctrines 
which  might  have  the  appearance  of  an 
opposing  view.  Men  are  in  all  cases 
called,  if  they  would  not  perish,  to  give 
up  their  sins  and  turn  to  God ;  and  yet 
the  worst  sinners  are  offered  a  free  par- 
don. Our  plan  is  not  Scriptural  unless 
we  can  readily  act  thus. 

Yet  truth  is  stated  in  many  different 
forms.  There  is  an  advantage  in  this,  as 
it  is  adapted  thus  to  the  various  charac- 
ters of  men.  God  gives  to  each  of  his 
servants  their  proper  gift.  There  are 
varied  gifts  in  the  sacred  writers ;  the 
meek  Moses,  the  devotional  David,  the 
eloquent  Isaiah,  the  plaintive  tender 
Jeremiah,  the  fervent  Paul,  the  practical 
James,  and  the  seraphic  John,  vary  much 
in  the  character  of  their  writings;  but 
they  deliver  the  same  truths,  and  the 
common  features  of  Christianity  are  still 
preserved  by  each.  There  may  be  very 
different  gifts,  and  yet  all  be  spiritually 
used.  There  may  be  much  diversity  of 
statement  without  any  departure  from  the 
analogy  of  faith. 

And  thus  it  is  in  human  writers  in  our 
day.  There  is  the  practical  holiness  of 
Walker  of  Truro,  and  the  evangelical 
glow  of  Hervey ;  yet  both  according  to 
the  same  analogy  of  faith.  There  is  the 
doctrinal  clearness  of  Perkins,  and  tin1 
devotion  of  Thomas  a  Kempis  ;  and  yet 
both  built  on  one  foundation. 

It  is  not  therefore,  the  mode  of  ex 


pression  arising  from  the  natural  charac- 
ter of  the  writer,  but  the  mode  of  its 
statement  in  connexion  with  Christ  Je- 
sus, and  harmonizing  with  the  general 
features  of  the  gospel,  which  constitutes 
the  character  of  scriptural  divinity. 

We  conclude  with  a  practical  remark : 
how  much  should  we  study  the  Scriptures, 
that  our  mind  may  be  embued  with  the 
train  of  thought  and  the  very  spirit  of 
the  sacred  writers.  Erroneous  and  un- 
scriptural  views  arise  from  leaning  to  our 
own  understanding  and  love  of  sin.  Let 
us  then  read  the  Bible  more  with  earnest 
petitions  for  the  aid  of  that  Holy  Spirit, 
under  whose  inspiration  this  holy  book 
was  first  written,  so  shall  we  leave  be- 
neath us  the  littleness  of  human  systems, 
and  ascend  to  the  majesty,  and  see  the 
glory,  and  taste  the  sweetness,  of  the 
Divine  Word. 


CHAPTER  VI. 

On  the  Study  of  Practical  Works. 

The  influence  of  practical  holiness  on 
the  acquisition  of  religious  knowledge, 
has  already  been  pointed  out  in  the  sec- 
ond chapter  of  this  work,  and  all  that  was 
there  said  will  tend  to  show  the  importance 
of  studying  those  works,  the  direct  aim 
of  which  is  to  promote  personal  religion. 
The  knowledge  which  is  directly  and 
immediately  connected  with  our  duty 
and  our  salvation,  is  the  first  thing  which, 
as  Christian  students,  we  have  to  learn. 

The  Scriptures  in  this,  as  well  as  in 
every  other  respect,  justly  claim  prece- 
dence, as  the  best  book  of  devotions,  and 
the  most  practical  work  that  can  be  read. 
Next  to  the  Scriptures,  the  most  heart- 
moving,  and  spiritual,  and  evangelical 
treatises  that  we  can  procure,  treatises 
which  many  of  the  older  writers  furnish 
on  such  practical  topics  as  conversion, 
prayer,  temptation,  death,  the  Saint's 
Rest,  the  Saviour,  the  Christian  armour, 
contemplations  on  the  Scriptures,  $£. 
&c.  should  be  daily  read. 

To  furnish  his  mind  with  knowledge 
is  but  one  part  of  the  work  of  the  Chris- 
tian student.    If  this  be  all  his  ami.  it 


THE  CHRISTIAN  STUDENT. 


5C3 


:nay  qualify  him  to  shine  among  men, 
ind  to  dispute,  and  with  some  advanta- 
ges, contend  with  those  around  him  ;  but 
its  results  will  only  be  to  inflate  him  with 
iride,  and  disqualify  him  for  the  indispen- 
sable exercise  of  humility  and  love. 

To  affect  the  heart  aright,  is  the  more 
mportant  part  of  study,  and  for  this  end, 
ifter  prayer  for  the  Holy  Spirit  and  stu- 
ly  of  the  Divine  records,  such  books  as  I 
lave  mentioned  must  be  read,  and  read 
hi  the  spirit  of  seriousness,  self-examina- 
ion,  and  prayer,  and  thus  we  may  be 
j ro light  nearer  to  God. 
i   It  is  the  fault  of  many  systems  of  di- 
vinity, and  many  plans  of  study,  that 
hey  leave  out  this  more  important  part. 
Whether  it  be  from  overvaluing  knowl- 
edge, or  thinking  this  less  needful  for  im- 
mediate use,  it  is,  however,  evident  that 
Undents  have  not  frequently  had  press- 
ed on  their  attention,  the  great  import- 
ince  of  studying  practical  and  devotional 
works.    The  pious  Ludolf  has  observed 
hat  the  "  learned  generally  read  authors, 
more  out  of  a  vain  itch  to  fill  their  heads 
with  knowledge  and  a  party  scheme,  than 
with  intent  to  improve  their  hearts  in 
love,  wisdom,  humility,  and  meekness." 
i    Such  studies  arc  in  truth  eminently 
needful  for  our  real  happiness  and  daily 
usefulness.     If  the  heart  be  raised  to 
communion  with  God,  there  is  the  best 
preparation  for  a  spiritual  discernment  of 
the  nature  and  value-  of  the  various  senti- 
ments, which  in  the  course  of  oilier  stu- 
dies are  brought  before  the  mind. 
I    Those  books  are  mainly  useful,  those 
studies  of  prime  importance,  which  di- 
rectly tend  to  regulate  the  heart,  to  raise 
•the  flame  of    inward  devotion,  which 
imakes  us  more  spiritually-minded,  more 
iholy,  and  more  heavenly.    This  course 
of  study  is  most  calculated  to  discover  to 
us  that  interior  truth  of  God's  word  which 
is  often  leasl  of  all  revealed  to  those  who 
are  learned  in  critical  disputations,  and 
wholly  engaged  In   verbal  niceties.  In- 
deed all  the  accomplishments  of  human 
learning  may  leave  a  man  utterly  devoid 
of  spiritual  knowledge,  and  under  the  full 
power  of  a  corrupt  heart. 

We  are  ready  to  think  that  time  lost 

which  is  devoted  to  practical  studies.  By 

no  means.     It  is  not  a  loss,  but  a  gam  of 


time  to  read  pious  and  devout  works. 
Very  often  we  shall  find  even  the  veiy 
doctrines  of  the  gospel  more  usefully, 
more  wisely,  and  more  soberly  stated, 
than  in  direct  controversial  treatises  on 
the  subject,  and  they  help  us  to  acquire 
that  state  of  mind  which  is  essential  to 
the  right  reception  of  truth. 

It  was  a  remark  made  to  the  Author 
by  a  pious  friend,  the  Rev.  Legh  Rich- 
mond, now  gone  to  his  reward,  when  I 
told  him  of  this  work — "  Let  me  beg  you 
to  press  devotion  of  heart — devotional 
works ;  most  students  are  dry  and  intel- 
lectual, and  lose  the  best  fruits  of  their 
studies." 

This  study  should  therefore  be  inter- 
mingled with  all  our  other  studies,  and 
our  leisure  time  on  the  Sabbath  should  be 
especially  consecrated  to  it.  It  is  a  great 
temptation  to  diligent  students  to  appro- 
priate part  of  the  Sabbath  to  those  studies 
in  which  they  are  especially  engaged  du- 
ring the  week.  Such  a  temptation  should 
be  strenuously  resisted,  and  the  retired 
hours  of  the  Sabbath  be  given  to  devo- 
tional works.  So  shall  we  find  a  blessing 
on  all  our  other  studies.  Our  Saviour 
has  declared  that  "  if  any  man  will  do 
his  will,  he  shall  know  of  the  doctrine 
whether  it  be  of  God  it  will  help  us  to 
do  his  will,  and  so  rightly  to  understand 
the  Scriptures,  daily,  and  especially  on 
Sundays,  to  peruse  the  most  holy  and 
spiritual  treatises  witli  which  we  can 
meet,  such  as  Doddridge's  Rise  and  Pro- 
gress, Ueveridge's  Private  Thoughts,  Ow 
en  on  Communion  with  God,  Leighton's 
Peter,  Adam's  Private  Thoughts,  Kem- 
pis's  Imitations  of  Christ,  Serle's  Hor.e 

SoHtariae,  Halyburton'i  Life,  and  .-nmlar 

works.* 


♦  Some  other  books  may  !><•  here  added,  a.s 
eminently  ealculated  for  Sunday  reading. 

Hall's  Contemplation-,  Mason'  Chrintwui  Coin- 
Hrio!rf.s  on  tin1    Il'Jtli  panion. 

I'salm.  Kainhui  li's  Mrditali-  >n  . 

Allfiiit 's  Alarm.  Shaw's  Immanu<  I. 

Vmhrose's  Lookim,'   to  1'l.ivel'n  Saint  Indeed. 

Jesus.  Serb's    Christian  Re 

\ui,Mtstinr's<  '-nil  >sioiis.     m<inhran<  •  i . 
('orbi  t's     S<  ||  t  mploy    Still' s  Hoi  ;r  Pi  ival.v. 

n i<  tit .  siuk«  i.  y  •  i ;  *|>«-i<;iaiu«. 

Guthrie's  Trial  ul  Sav-  Sibi*  'n  Hruised  Keed. 
inu-  Interest.  Hunter's  (  on\er»o  with 

.h-iik'  -  M<  dilation*.         <  »»*l. 


964 


THE  CHRISTIAN  STUDENT. 


Baxter  justly  remarks,  in  a  book  which 
cannot  be  wholly  approved,  (his  Confes- 
sion of  Faith,)  "Practice  is  the  excellent 
help  to  be  truly  orthodox.  The  practi- 
cal experimental  preachers  and  people  do 
hold  fast  those  truths  to  salvation  which 
opinionatists  and  mere  disputers  are  eith- 
er wholly  drawn  from,  or  hold  but  specu- 
tively,  and  detain  in  unrighteousness  to 
their  own  perdition."  He  adds,  "  the 
godly  and  learned  do  lose  that  truth  too 
often  in  disputations  which  before  they 
held  in  sober  practice." 

All  who  have  deeply  engaged  in  study 
have  felt  its  tendency  to  draw  the  heart 
from  God  :  so  to  occupy  the  intellect, 
that  we  forget,  or  think  we  have  not  time 
for  the  highest  privilege  of  man,  commu- 
nion with  God.  What  I  mean  is,  that 
this,  as  well  as  any  other  pursuit  that 
eagerly  engages  the  mind,  even  though 
it  be  theological  and  scriptural  in  its  sub- 
jects, may  yet  lead  us  away  from  that 
which  should  be  the  primary  object  of  the 
Christian  student :  the  life  of  God  in  the 
soul  of  man. 

Mr.  Law  has  some  severe,  but  very 
important  remarks  on  this  subject  in  his 
Letters.  He  says,  {:  A  scholar,  pitying 
the  blindness  and  folly  of  those  who  live 
to  themselves,  in  the  cares  and  pleasures 
of  this  vain  world,  thinks  himself  divine- 
ly employed  and  to  have  escaped  the 
pollutions  of  the  world,  because  he  is 
day  after  day,  dividing,  dissecting,  and 
mending,  Church  opinions,  fixing  here- 
sies here,  and  schisms  there,  forgetting 
all  the  while,  that  carnal  self,  and  natu- 
ral reason  have  the  doing  of  all  that  is 
done  by  this  learned  zeal,  and  are  as  busy, 
as  in  the  reasoning'  infidel  or  project- 
ing worldling."  He  afterwards  asserts, 
"  Worldly  lusts  and  interests,  vanity, 
pride,  envy,  contention,  bitterness,  and 


Baxter's  Dying-  Thou-  Gurnal's  Christian  Ar- 
gots, mour. 

Owen  on  Psalm  130.     Pascal's  Thoughts. 
"  on  Spiritual  Mind-  Walker's  Christian, 
edness.  Howe's   Blessedness  of 

the  Righteous. 

But  above  all,  eminently  and  emphatically, 
the  Bible  read  with  prayer,  with  fervent  per- 
severing prayer,  is  the  chief  Sunday  book  of  the 
Christian.    Let  other  books  never  displace  this 

the  ONE  BOOK. 


ambition  (the  death  of  all  that  is  good  in 
the  soul)  have  now,  and  always  had, 
their  chief  nourishment,  power,  and  sup- 
port, from  a  sense  of  the  merit  and  suffi- 
ciency of  literary  accomplishments.  Hu- 
mility, meekness,  patience,  faith,  hope, 
contempt  of  the  world,  and  heavenly  af- 
fection, (the  very  life  of  Jesus  in  the 
soul,)  are  by  few  persons  less  earnestly 
desired,  or  more  hard  to  be  practised, 
than  by  great  wits,  classical  critics,  lin- 
guists, historians,  and  orators  in  holy  or- 
ders." 

In  fact,  the  holy  life  of  a  Christian  is 
the  brightest  evidence  and  the  fullest 
glory  of  our  religion.  Christianity,  thus 
embodied  in  the  whole  temper  and  con- 
versation of  a  human  being,  is  like  the 
self-evident  glory  of  the  sun,  sustained 
by  the  invisible  hand  of  God,  self-sus- 
pended in  its  course ;  its  own  light 
and  warmth  speak  its  excellence,  and  de- 
clare its  blessedness.  Mr.  Law  well  ob- 
serves, "  A  learned  Christianity  support- 
ed and  governed  by  reason,  dispute,  and 
criticism,  that  is  forced  to  appeal  to  can- 
ons and  councils  and  ancient  usages  to 
defend  itself,  has  lost  its  place,  stands 
upon  a  fictitious  foundation,  and  shows 
that  it  cannot  appeal  to  itself,  to  its  own 
works,  which  alone  are  the  certain  infal- 
lible proofs  of  a  true  or  false  Christian- 
ity." 

May  wre  then  study  practical  books, 
and  especially  such  practical  books  as 
are  full  of  Christ  and  his  salvation.  A 
devout  Christian  will  cordially  concur  in 
the  sentiment  of  Augustine  ;  "I  am  nei- 
ther pleased  with  those  writings,  nor  yet 
with  that  conversation,  in  which  I  find 
not  a  savoui  of  the  name  of  Jesus ;  for 
he  is  as  honey  to  my  mouth,  music  to 
my  ears,  and  joy  to  my  heart." 

It  is  the  practical  experience  of  the 
Christian,  it  is  his  holy  and  spiritual 
knowledge,  his  pure  and  peaceable  wis- 
dom, which  gives  him,  when  destitute  of 
literary  acquirements,  such  an  advantage 
in  the  perception  of  religious  truth.  In 
this  he  has  a  vast  superiority  over  those 
who  may  possess  literature  in  the  high- 
est degree,  but  have  never  had  the  expe- 
rience in  their  own  hearts  of  the  truths 
which  they  have  acquired  with  the  un- 
derstanding only.    "The  heart  of  the 


THE  CHRISTIAN  STUD  EXT. 


5G3 


wise  teacheth  his  mouth,  and  addeth 
learning  to  his  lips.1'  How  beneficent  is 
our  heavenly  Father  in  this.  "  The 
depth  of  human  science  and  learning  can 
be  explored  by  few,  because  few  have 
either  leisure  or  ability  for  learned  inves- 
tigations;" but  the  depths  of  Christian 
doctrine  and  experience  are  by  the  di- 
vine Spirit  revealed  to  those  who  pray 
and  meditate,  and  search  the  Scriptures : 
and  experience  enables  them  to  speak 
with  more  truth  and  accuracy  on  the  de- 
ceitfulness  and  depravity  of  the  heart, 
the  value  of  Christ,  the  life  of  the  Chris- 
tian, and  the  spiritual  conflict,  than  any 

i  mere  literature  can  possibly  reach. 

The  more  we  enter  into  the  spirit  of 

'  practical  writings,  and  can  find  joy  in 
them,  the  more  clear  will  be  our  evidence 
that  our  heart  is  right  with  God  ;  and 
indeed  in  proportion  as  we  advance  in 

i  real  piety  shall  we  cordially  love  such 

I  reading.  And  while  we  are  thus  seeking 
not  only  to  know  but  to  do  the  will  of 

I  God,  we  shall  receive  more  and  more  of 
the  enlightening  beams  of  his  Spirit. 


CHAPTER  VII. 

The  Study  of  Controversial  }\'orks. 

^  Some  are  disposed  to  condemn  at  once 
i  all  controversial  studies  as  prejudicial 
and  unprofitable ;  but  it  has  pleased  God 
to  turn  even  opposition  to  his  tiuth  to 
good,  and  make  it  instrumental  to  the 
advancement  of  that  which  it  was  in- 
tended  to  overthrow. 

The  opposition  of  Job's  severe  friends, 
and  the  discussions  between  them,  fur- 
nished the  Church  of  God  with  that  an- 
cient book  which  is  called  by  his  name; 
and  the  opposition  of  Judaizers  in  Gala- 
tia  stirred  up  the  zealous  Paul  to  write 
that  fervent  Epistle,  of  which  we  now 
reap  the  benefit.  The  enmity  of  Pagans 
and  infidels  has  been  the  occasion  of  cal- 
ling forth  the  most  able  defences  of 
Christianity.  The  corruptions  of  Popery 
led  to  the  full  statement  of  Protestant 
doctrine;  and  the  writings  of  the  Soci- 
nitni  to  the  dearer  dcvelopcmcnt  of 
Evangelical  truth. 


There  is  a  stagnant  peace  full  of  infec- 
tion and  death.  Vehement  contention 
for  truth  may  be  a  duty,  and  consistent 
with  love  and  the  meekness  of  wisdom. 
Peaceful  minds  are  often  apt  to  condemn 
not  so  much  those  who  resist  the  truth, 
as  those  who  by  testifying  the  truth,  are 
the  innocent  occasion  of  controversy, 
and  thus  first  disturb  the  general  quiet. 
This  is  not  however  the  true  pence-mak- 
ing spirit  which  our  Saviour  blesses,  but 
the  love  of  carnal  ease,  and  the  veiy  op- 
posite to  the  spirit  of  the  Gospel.  Eras- 
mus would  thus  have  lost  that  Reforma- 
tion, which  Luther  under  God  accom- 
plished- There  is  a  greater  blessing  than 
present  quiet,  even  the  maintenance  of 
important  truth,  and  millions  will  through 
eternity  thank  God  for  the  holy  boldness, 
decision,  and  courage  of  Luther.  In- 
deed eager  disputes  about  important  re- 
ligious truths  are  far  better  and  far  more 
hopeful  than  that  total  indifference  which 
arises  from  infidelity. 

There  may  indeed  be  a  disproportion- 
ate attention  to  controversy,  as  well  as  a 
despising  of  it :  if  it  be  pursued  to  the 
neglect  or  prejudice  of  devotional  and 
practical  religion,  if  it  be  pursued  with 
the  passions  of  the  natural  and  not  with 
the  graces  of  the  spiritual  man,  it  is  dis-^ 
proportionately  pursued.  But  because 
there  is  this  mistake,  there  is  a  prevalent 
notion  among  those  to  whom  we  may 
justly  give  the  blessed  title  of  peacemofc- 
ers,  that  the  simple  statement  of  truth 
is  a  sufficient  confutation  of  error.  Such 
forget  the  advantage  that  error  has 
against  truth  in  its  falling  in  with  the  natu- 
ral piineiplcs  of  the  heart  Exposure  of 
error  and  false  statement,  in  a  controver- 
sial form,  is  a  prominent  part  of  the 
Epistles  to  the  unsettled  churches.  The 
duty  of  controversy  under  many  eireum- 
stances  which  might  be  stated  is  perfect- 
ly clear.  "  We  must  earnestly  cotit<  mi 
for  the  faith  which  was  once  dt  liv<  red  to 
the  saints/' 

Vet  while  it  has  pleased  out  Iliavenly 
Father  thus  to  overrule  some  controver- 
sies for  good,  it  is  not  all  controversy 
that  has  done  good,  nor  an\  in  this  fallen 
world    that    has   done    unmixed  good. 

There  have  been  controversy  i  with  com- 
paratively little  practical  !»■"<  foj  md  with 


5G6 


THE  CHRISTIAN  STUDENT. 


deep  injury  to  the  spirit  of  those  engaged 
in  them.    Mr.  Howe  remarks — 

"  It  is  little  considered  what  is  the 
true,  the  proper,  and  the  right  notion  of 
the  Christian  Church,  or  the  churches  of 
Christ  in  general.  They  are  hospitals, 
or  rather  one  great  hospital,  wherein 
there  are  persons  of  all  sorts  under  cure. 
There  is  none  that  is  sound,  none  that  is 
not  diseased,  none  that  has  not  wounds 
and  sores  about  him.  Now  how  unsuffer- 
able  insolence  were  it,  that  in  an  hospital 
of  maimed  and  diseased  persons,  one 
sick  or  wounded  man  should  say,  such  a 
man's  sores  are  so  noisome  to  me  that  I 
am  not  able  to  endure  the  being  neighbor 
to  him. 

Whenever  evil  passions  have  thus  been 
displayed,  on  whatever  side,  it  tends  to 
the  detriment  of  truth;  "the  wrath  of 
man  worketh  not  the  righteousness  of 
God."  Our  answer  to  every  man  that 
asketh  a  reason  of  the  hope  that  is  in  us, 
should  be  given  with  meekness  and  fear ; 
meekness  towards  him  who  opposes,  and 
fear  towards  God,  lest  we  should  dishon- 
our his  cause.  It  is  truly  affecting  to 
look  back  at  the  whole  history  of  the 
Church,  and  see  the  differences  and  fail- 
ings of  good  men.  Paul  and  Barnabas, 
{Acts  xv,  39  ;)  Peter  and  Paul,  (Gal.  ii, 
11 — 13,)  in  the  days  of  the  Apostles; 
Fathers  against  Fathers  in  the  early  days 
of  the  Church  ;  Reformers  against  Re- 
formers ;  Ridley  and  Hooper  ;  the  mar- 
tyrs in  prison  and  the  exiles  abroad  in 
Mary's  reign  ;  in  every  age,  how  Satan 
has  sought  to  divide,  that  he  might  de- 
stroy the  Church;  in  every  age,  what 
confirmation  do  we  thus  receive  of  the 
fallen  state  of  man  ! 

Painfully  depressing  are  some  contro- 
versies ;  they  either  perplex  the  mind, 
and  tend  to  raise  doubts  and  unbelief; 
or,  if  our  own  mind  be  clear  and  fixed, 
yet  is  it  no  small  sorrow  to  see  multi- 
tudes, after  all  that  can  be  said,  wander- 
ing in  irreclaimable  error  ;  to  see  some 
introducing  ruinous  errors,  and  bringing 
t;  on  themselves  swift  destruction,"  with 
that  additional  sad  effect  of  which  St. 
Peter  speaks,  "  Many  shall  follow  their 
pernicious  ways,  by  reason  of  whom  the 
way  of  truth  shall  be  evil  spoken  of." 

Many  also  are  misled  by  unscriptural 


sentiments,  of  which  they  never  perhaps 
hear  the  sound  and  just  refutation. 

A  powerful  treatise  taking  an  errone- 
ous side  of  a  question  is  read,  and  many 
are  disposed  to  concur  in  it,  till  God  gra- 
ciously raises  up  a  writer  on  the  other 
side,  who  shows  them  how  far  the  first 
has  deviated  from  the  truth.  How  often 
have  we  been  reminded  of  that  impor- 
tant truth,  "  He  that  is  first  in  his  own 
cause  seemeth  just,  but  his  neighbour 
cometh  and  Searcheth  him."  Prov.  xviii, 
17.  And  yet  from  all  good  writers  we 
get  scintillations  of  truth  :  in  the  Bible 
only  it  is  unmixed. 

The  book  of  Job,  already  referred  to, 
furnishes  a  true  specimen  of  the  nature 
of  controversy  among  religious  men. 
How  much  is  right,  and  how  much  is 
wrong  in  all !  and  God  himself  finally 
clears  the  matter,  and  humbles  all,  and 
glorifies  himself. 

In  some  cases,  the  subject  itself  is,  in 
its  various  bearings,  far  above  the  human 
intellect.  The  Bible  itself  has  informed 
us  that  the  judgments  of  God  are  un- 
searchable, and  his  "  ways  past  finding 
out ;"  we  need  not  therefore  be  surprised 
if  there  are  mysteries  and  things  beyon  d 
our  utmost  reach  of  mind. 

The  very  obscurity  and  darkness  of  di- 
vine mysteries  is  not  without  instruction. 
Dr.  Owen  observes,  "  What  we  call  dark- 
ness in  divine  subjects  is  nothing  else 
than  their  celestial  glory  and  splendor 
striking  on  the  weak  ball  of  our  eyes, 
the  rays  of  which  we  are  not  able  in  this 
life  to  bear.  It  is  owing  to  the  nature 
of  the  doctrines  themselves,  and  their 
exceeding  splendor,  that  there  are  some 
things  hard  to  be  conceived  and  inter- 
preted, and  which  surpass  our  capacity 
and  comprehension."  How  calculated  is 
this  to  give  us  just  views  of  our  own 
darkness,  ignorance,  and  insufficiency ! 
The  wisest  man  thought  himself  "  but  a 
little  child,  who  knew  not  how  to  go  out 
or  come  in;"  (1  Kings  iii,  7.)  and 
the  expression  of  his  humility  was 
especially  honoured  and  commended  of 
God. 

The  circumstances  of  our  situation 
will  very  much  point  out  the  line  of  our 
duty  as  to  the  study  of  paiticular  contro- 
versies.   If  placed  among,  and  in  con- 


THE  CHRISTIAN  STUDENT. 


5c: 


tact  with  Infidels  and  Deists,  we  ought 
to  be  acquainted  with  the  just  answers  to 
their  cavils,  and  for  this  purpose  must 
study  the  evidences. 

But  here  let  us  bear  in  mind  that 
Christianity  is  its  own  witness.  Let  our 
religion  have  at  least  the  strong  corrobo- 
rating testimony  of  pure  affections  and 
holy  tempers  and  heavenly  conduct  in 
the  life  ;  and  this  testimony,  though  silent, 
shall  speak  more  irresistibly  than  many 
arguments.  Let  Christianity  be  exhibit- 
ed in  that  rich  combination  of  blessings 
which  its  doctrines  make  known  to  us  ; 
and  not  merely  in  eloquence  of  words, 
or  in  the  chilling  and  didactic  statement, 
which  may  display  our  talent,  may  in- 
terest the  intellect,  may  even  convince 
the  understanding,and  still  leave  the  heart 
unimpressed.  One  of  the  main  pillars  of 
evidence  for  the  gospel  is,  the  influence 
of  its  doctrines  on  the  lives  of  its  pro- 
fessors and  advocates.  The  cause  is  much 
weakened  when  the  defenders  of  the  faith 
do  not  present  to  their  opponents  the  ex- 
hibition of  the  power  and  holiness  of  the 
faith.  It  is  not  always  that  the  digni- 
fied advocate  and  the  humble  disciple 
combine.  Has  it  not  sometimes  occur- 
red, that  the  infidel  is  confuted  by  the 
nominal  Christian, — himself  without 
that  genuine  "  faith  which  worketh  by 
love  ?" 

It  is  most  important  that  Christians 
should  be  intelligent  on  the  grounds  of 
their  own  faith.  Some  are  so  satisfied 
with  the  grounds  and  strength  of  their 
convictions,  as  to  deem  any  extensive  at- 
tention to  the  subject  a  misapplication  of 
time  and  interest.  Hut  on  a  subject  so 
extensive  in  itself,  and  so  momentously 
connected  witli  our  present  happiness  and 
our  eternal  prospects,  it  may  be  ques- 
tioned whether  the  best  informed  among 
us  have  not  need  of  farther  information 
and  consideration.  At  a  time  when  new 
objections  are  continually  forged,  or  at 
least  old  objections  presented  in  a  new 
and  specious  form,  it  becomes  every  one 
to  remember  the  old  reproach,  "  Let  not 
him  that  girdcth  on  his  harness  boast 
himself  as  he  that  putteth  it  Off."  (I 
Kings  \\,  II.)  It  is  probable  that  many 
who  are  confident  in  the  sincerity  of  their 
assurance  have  never  been  exposed  to 


some  of  those  assaults  of  the  wicked 
one  which,  by  their  daring  impiety,  haw 
sometimes  ruffled  the  calm  even  of  well- 
established  Christians.  The  habit  of  de- 
pendence upon  the  Spirit  for  the  increase 
and  preservation  of  our  faith,  must  ever 
be  combined  with  a  diligent  improvement 
of  all  means  conducive  to  their  most  im- 
portant ends. 

The  barrenness  or  the  fruitfulness  of 
this  study  depends  evidently  upon  the 
readiness  and  simplicity  of  our  spirit,  in 
making  a  practical  and  immediate  appli- 
cation of  the  facts,  whose  credibility  is 
thus  established,  to  our  own  case.  What, 
for  instance,  is  the  natural  result  of  a  sin- 
cere inquiry  and  insight  into  the  state  of 
the  world,  brought  before  his  view  by  the 
Christian  system,  and  the  marks  of  guilt 
and  fall  that  every  where  are  visible, 
&c.  ?  Humiliation,  anxiety  of  spirit, 
earnest  desire  for  forgiveness  and  renova- 
tion of  heart !  Treatises  on  evidence,  if 
they  were  generally  directed  to  practical 
inquiry,  would  be  far  more  interesting, 
useful,  and  satisfactory. 

The  use  also  of  this  spirit  is  equally 
obvious  in  the  offensive  as  in  the  defen- 
sive war  with  the  infidel.  Direct  argu 
ments  against  his  heart  and  conscience, 
grounded  of  course  on  credible  testimo-^ 
ny,  would  be  irresistible.  There,  and  not 
in  the  intellect,  is  the  disease.  Convince 
him  of  sin,  there  is  an  end  of  his  infi- 
delity, root  and  branch.  There  is  more 
accuracy  and  depth  in  two  verses  of  our 
Lord,  (John  iii,  ID,  30,)  as  developing 
the  root  of  the  evil,  than  in  whole  vol- 
umes that  have  been  coldly  written 
with  satisfactory  speculative  evidence  of 
the  truth* 

Again,  if  I  be  placed  in  immediate 
contact  with  Roman  CaikoHc$t  J  ought 
to  study  that  controversy.  They  have 
many  subtle  arguments  to  plead,  such  as 
universality,  antiquity,  and  unity.  To 
expose  their  sophistry,  and  satisfy  inquir- 
ing minds,  requires  information,  and  calls 
for  reading. 

Popery  is  indeed  the  more  dangerous, 

from  its  "  mystery  of  iniquily"  "  Ut  4e> 


♦  Puller,  iii  In*  Goaprl  itf  <>wn  wiliir**,  ha* 

ponraed  this  train  of  ftrroment,  uw  aaM&*  »!>< 

infidel  feci  Ihf  point  ..f  tin-  tw..  <  .l:'rd  HW.»nl. 


568 


THE  CHRISTIAN  STUDENT. 


ceivableness  of  unrighteousness;"  and 
the  intoxicating  nature  of  its  doctrines. 
(Rev.  xvii,  2.)  It  holds  so  much  of  the 
truth,  and  yet  undermines  or  neutralizes 
every  truth  which  it  holds.  It  unites  the 
most  opposite  materials,  and  confederates 
with  infidelity  itself  "  against  the  Lord, 
and  against  his  Christ."  It  adapts  itself 
to  all  ages  and  all  intellects,  and  all  cir- 
cumstances, and  has  as  its  chief  ally  the 
fallen  heart  of  every  human  being. 
Those  under  its  influence  should  be  ob- 
jects, not  of  our  liberality,  but  of  out 
tenderest  compassion,  of  our  most  fervent 
prayers,  and  of  our  unwearied  efforts; 
that  they  may  "come  out  and  be  sepa- 
rate," and  not  partake  either  of  its  sins, 
or  of  its  plagues. 

In  attacking  Popery,  we  mistake  if  we 
merely  speak  against  its  cruelties,  its  ty- 
ranny, and  its  despotism  ;  multitudes  will 
join  us  here  who  care  nothing  for  the 
great  truths  of  Christianity.  But  all  the 
real  good  that  is  done,  is  to  be  done  by 
dwelling  on  the  great  truths  of  the  Gos- 
pel, especially  free  justification,  and  by 
exposing  Popery  in  its  false  doctrine,  its 
enormous  errors,  its  setting  aside  Christ 
and  his  salvation,  and  its  ruining  the 
soul.  Thus  Luther  and  the  Reformers 
shook  the  very  foundations  of  the  mod- 
ern Babylon.  The  confessors  of  the 
true  faith  triumph  "by  the  blood  of 
the  Lamb,  and  the  word  of  their  testimo- 
ny." 

Protestants  in  general  may  bear  in 
mind,  that  a  thorough  acquaintance  with 
history  on  the  one  hand,  and  the  word  of 
prophecy  on  the  other,  are  great  helps 
to  preserve  men  from  this  evil ;  and  the 
Protestant  minister  will  generaly  find, 
that  if  his  people  are  well  instructed  in 
the  principles  of  our  faith,  and  from  pas- 
toral intercourse  with  him,  really  love 
their  pastor,  that  they  are  not  in  much 
danger  of  being  seduced  into  this  destruc- 
tive heresy. 

If  called  to  actual  controversy,  let  us 
not  engage  in  it  without  study  or  prayer. 
Let  us  read  on  the  subject,  and  become 
well  acquainted  with  it  before  we  enter 
into  any  discussion,  and  let  us  not  suffer 
ourselves  to  be  led  away  from  the  word 


of  God,  and  its  paramount  authority,  and 
its  vital  doctrines.* 

But  let  me  contend  in  the  spirit  of  love, 
sympathy,  and  kindness  ;  or  I  shall  only 
provoke  and  harden.  With  regard  to 
them,  and  indeed  to  all  others,  our  work 
as  Christians  is  calmly  and  charitably, 
meekly  and  in  the  fear  of  God,  wisely 
and  firmly,  patiently  and  constantly,  to 
bear  witness  to  the  truth.  The  work  of 
conversion  is  the  Lord's  ;  but  he  gives  his 
grace  with  the  testimony  to  the  truth. 
Here,  again,  the  experience  of  the  truth 
and  its  real  blessedness  will  give  its  de- 
fenders the  main  advantage. 

Or  I  may  be  situated  among  Socinians, 
who  are  actively  disseminating  tenets  de- 
rogatory to  the  divine  glory  of  the  Re- 
deemer. There  is  much  that  flatters  hu- 
man wisdom  in  their  system,  and  there 
have  been  those  who  have  made  consid- 
erable acquirements  in  criticism  who 
have  held  it.  It  is  necessary  to  be  able, 
in  such  a  case,  to  show  that  they  totally 
fail  of  establishing  their  principles,  on  all 
just  interpretations  of  Scripture,  on  just 
views  of  the  divine  attributes  and  of  the 
moral  wants  of  man  ;  and  we  need  not 
add,  what  valuable  helps  there  are  in 
books,  to  enable  us  to  manifest  all  this. 

It  is  to  be  feared,  however,  that  the 


*  Books  (chiefly  recommended  by  a  friend)  to 
furnish  Protestants  with  suitable  information  on 
Popery. 

Cheap  Tracts. 

Andrew  Dunn. 

Hamilton's  Tracts. 

Fruits  of  Reading-  the  Bible. 

William's  Popery  Unmasked. 

Difference  between  Protestantism  and  Popery, 

(Bristol  Tract  Society.) 
Protestant  Catechims,  253.— C.  K.  S. 
Questions  and  Answers,  254. — C.  K.  S. 
View  of  Articles  of  Protestant  and  Popish  Faith. 

Larger  Manuals. 
Book  of  Homilies. 
Jewell's  Apology. 
Faber'  Difficulties  of  Romanism. 
Ouseley's  Papal  Novelties. 
Porteus's  Brief  Confutation. 
White's  Internal  Evidence. 
Phillpott's  Theological  Letters. 
Townsend's  Accusations  of  History. 
Grier's  Answers  to  Milner. 
"    Epitome  of  Councils. 


THE  CHRISTIAN  STUDENT. 


loctiine  of  the  Trinity  has  suffered  from 
ts  defenders  as  well  as  from  its  adversa- 
ries.   The  moment  we  attenpt  to  clear  up 
1  difficulty  which  the  Scriptures  have 
lot  cleared,  that  moment  we  abandon  our 
)iily  safe  guide,  and  plunge  into  the  dark- 
less of  error.    Most  persons,  we  think, 
.vill  have  found  fewer  difficulties  in  the 
criptural  statements   on   this  subject, 
hough  they  attempt  not  to  explain  the  mys- 
.ery,than  in  any  human  writings.  Yet  the 
idveisaries  of  the  doctrine  compelled  the 
I'hurch  to  the  adoption  of  such  a  state- 
ment as  the  Athanasian  Creed,  to  protect 
Ihristians  from  the  sophistries  of  subtle 
jind  artful  objectors.    Humble  and  simple 
[ninds  have  found  few  difficulties  in  the 
reception  of  the  Trinity.    They  take  the 
practical  and  experimental  view  of  the 
Subject  which  is  far  more  clear  and  satis- 
factory than  the  scholastic,  systematic, 
speculative  view  of  many  orthodox  state- 
ments, such  as  those  of  Waterland  and 
>thers.    It  is  never  stated  as  a  mere 
speculative  dogma,  however  important, 
put  in  connexion  with  our  own  privileges 
ind  duties,  as  the  objects  of  our  faith  and 
worship,  (Matt,  xxviii,  19,)  as  the  source 
bf  all  spiritual  blessings,  (2  Co*\  xiii,  14, 
Rev.  i,  4,  5,)  as  bearing  their  respective 
parti  in  the  divine  economy  in  every  act 
bf  approach  to  God.    Eph.  ii,  18.  We 
would  not  wholly  decry  human  attempts 
'to  set  forth  the  doctrine  ;  yet  the  clearest 
scholastic  exhibition  is  far  inferior  indis- 
tinctness to  the  simple  experimental  view 
which  is  developed  in  the  believer's  spir- 
itual apprehension  of  the  Gospel.  We 
would  not  despise  the  light  of  a  candle, 
though  obscured  with  comparative  dim- 
ness; but  we  would   rather   go  to  the 
sun  for  light,  and  we  should  justly  ex- 
pect to  find  not  only  a  wide  difference  in 
the  clearness  of  our  views,  but  also  in 
the  vivifying  effect  resulting  from  them. * 
Again,  I  may  be  ■unrounded  with  /*>•<> 

teatmils  of  unotlu  r  connn union,  who,  dif- 
fering from  me  in  rites  or  in  church  gov- 
ernment,  are    strenuously  maintainim* 

their  own  particular  ■entiments.  If  ig- 
norant. 1  may  be  carried  away  by  an  air 


*  SikIi  |  u,,il;  as  "Hum  <'H  C.iiniminioii  willi 

Qod,"  girm  the  oIbmpmI  rien  oi  Ihia  doctrine 

m  it*  practical  and  <x|xriimntal  (  haia<  t<  r. 

1> 


of  novelty,  and  be  deeply  grieved,  on 
gaining  more  information,  at  the  injur- 
ious effects  of  precipitate  steps,  which  I 
may  have  taken  in  my  ignorance.  If 
acquainted  with  the  whole  subject,  I  may 
be  saved  all  the  difficulties  of  changes, 
and  maintain  with  consistency  and  stead- 
iness, and  yet  with  love  and  kindness  that 
view  which  I  judge  to  be  more  correct  and 
Scriptural. 

We  say,  with  love  and  kindness  ;  for 
in  all  differences  between  real  Christians, 
not  only  is  much  to  be  said  on  every 
side,  but  each  side  is  apt  to  magnify  the 
importance  of  its  own  statement.  We 
often  lose  sight,  in  those  controversies 
which  effect  the  externals  of  religion,  of 
the  fact  that  the  kingdom  which  Christ 
came  to  establish  is  "a  spiritual  king- 
dom." Let  this  principle  be  firmly  fixed 
in  our  minds.  The  contests  that  have 
done  most  mischief  in  the  Church  have 
either  been  about  external  circumstances 
or  on  speculative  opinions.  But  external 
uniformity,  whether  in  discipline  or  con- 
fession of  doctrine,  however  desirable,  is 
not  the  main  thing  in  our  religion,  or 
what  is  most  for  the  glory  of  Christ.  In- 
ward conformity  of  heart  to  the  mind  and 
will  of  Christ,  manifested  in  meekness, 
humility,  love,  righteousness,  peace,  and  N 
joy  in  the  Holy  Ghost,  these  things  mark 
the  subjects  of  Christ ;  and  external  things 
and  right  doctrines  arc  important  as  they 
promote  these. 

However  right  a  man  may  be  in  his 
sentiments  on  these  outward  things,  if 
his  spirit  and  temper  be  habitually  con- 
trary to  the  mind  of  Christ,  he  is  not  a 
subject  of  Christ's  kingdom  on  earth, 
nor  making  advances   to   his  heavenly 

kingdom* 

Differences  in  opinion  do  not  make  so 
many  different  religions.  All  that  hold 
the  Head  belong  to  tin*  one  body.  Noth- 
ing can  be  more  char  than  Si.  Paul's 
statements  in  Norn.  \iv,  to  show  that 
there  are  inferior  points,  on  w  hieh  reft] 
Christians  may  have  different  views  of 
their  duty,  and  be  led  by  those  \  lew  >  to  a 
different  course  of  conduct,  and  yet  both 
sides  be  living  to  the  Lord,  and  ultimate 
ly  die  lo  the  Lord.  I'or  our-rlvca,  he 
shows  that  we  should  be  full\  |><  rsuaded 
in  our  own  mind  ;  and, as  it  regards  others, 


570 


THE  CHRISTIAN  STUDENT. 


we  must  neither  despise,  nor  judge,  nor 
walk  uncharitably,  but  follow  the  things 
which  make  for  peace  and  edification, 
bearing  the  infirmities  of  the  weak,  and 
not  seeking  to  please  ourselves,  "  receiv- 
ing one  another  as  Christ  has  received  us 
to  the  glory  of  God,"  (Rom.  xiv,  and  xv, 
1 — 7.)  How  exquisitely  beautiful  is  this 
spirit !  O  that  it  may  be  more  and  more 
given  to  us  all ! 

But  it  is  an  affecting  consideration,  that 
the  principal  things  which  have  divided 
Christians,  have  been  those  things  on' 
which  the  Sacred  Scriptures  have  said  lit- 
tle or  nothing. 

The  controversy  known  under  the 
terms  of  Calvanism  and  Arminianism, 
has  divided  men  of  all  denominations, 
and  has  led  to  some  bitter  and  painful 
results.  We  fear  almost  to  touch  upon 
it ;  and  yet  every  Christian  will,  at  one 
time  or  other,  be  called  to  the  considera- 
tion of  this  subject ;  and  it  may  be  use- 
ful to  hazard  a  statement  in  which  it  has 
been  thought  that  all  good  men  may 
concur.  The  solution  of  the  main  dif- 
ficulties in  this  controversy  is  far  beyond 
the  highest  human  intellect,  and  many 
on  both  sides  have  departed  from  the  ex- 
act line  of  scriptural  truth.  I  may,  as 
an  individual,  prefer  in  the  main  what 
are  called  Calvinistic  or  Arminian  views, 
but  I  should  be  prejudiced  not  to  see 
that  both  sides,  in  their  eager  defence  of 
their  respective  systems,  have  erred. 

The  statements  of  some  eminently  ho- 
ly men,  three  of  them  bishops  of  the 
British  Churches,  and  the  fourth  the  cel- 
ebrated Boyle,  may  place  this  contro- 
versy in  a  juster  light  than  any  private 
observations,  and  may  tend  to  the  instruc- 
tion and  edification  of  those  whose  sin- 
cere aim  it  is  to  seek  both  truth  and 
peace. 

Bishop  Davenant,  in  an  excellent 
Treatise,  "  An  Exhortation  to  Brotherly 
Love,"  says,  "  This  one  thing  alone  be- 
longs to  the  catholic  and  fundamental 
faith — That  the  free  grace  of  God,  in 
predestinating  miserable  men,  in  conver- 
sion of  sinners,  in  setting  free  of  men's 
wills ;  lastly  in  perseverance  and  salva- 
tion of  the  elect,  be  so  fully  acknowledg- 
ed ;  that  whatsoever  he  does  to  the  at- 
taining of  the  state  of  grace  or  glory,  or 


whatsoever  is  done  by  men  in  ieferenc( 
thereunto,  that  wholly  be  given  to  God 
and  granted  to  God's  special  grace  anc 
mercy.  On  the  other  side,  whatsoeve. 
pertains  to  the  corruption  of  man's  na 
ture,  whatsoever  to  his  obstinacy  in  sin 
whatsoever  to  the  viciousness  and  servi 
tude  of  free  will ;  lastly,  whatsoevei 
draws  miserable  mortals  to  damnation 
and  tumbles  them  headlong  into  hell 
that  we  impute  all  this  to  ourselves  anc 
our  own  demerits,  and  command  it  dis 
tance,  to  be  far  off  from  God  himself 
While  these  things  lemain  fixed  and  im 
movable,  (as  indeed  they  do  remain/ 
although  in  the  doctrines  built  upon  thi 
foundation,  they  have  divers  manners  oi 
conceiving  and  forms  of  speaking ;  yet 
although  they  follow  different  opinions, 
such  errors  are  not  so  deadly,  that  foi 
their  sakes  a  deadly  hatred  should  b( 
hatched,  or  that  a  perpetual  schism  ought 
to  be  nourished  between  the  Churches." 

On  the  very  difficult  subject,  the  fore- 
seen condemnation  of  the  wicked,  Bish- 
op Davenant  says,  "All  the  Reformed 
Churches  agree— That  the  act  of  Repro- 
bation in  God,  as  that  of  election,  is 
from  eternity :  that  none  is  reprobated 
from  eternity,  which  might  not  be  rep- 
robated without  all  cruelty  and  injus- 
tice :  that  no  one  was  foiedamned  of 
God  from  eternity,  whom  he  did  not 
foresee  wrapt  up  in  the  guilt  of  damna- 
tion :  that  no  one  shall  in  time  be  damned 
but  through  the  most  just  merit  of  his 
own  corruption  and  impiety :  that  the 
original  and  cause  of  all  evil  which 
drowns  reprobates  in  perdition,  is  not 
found  in  God's  reprobating,  but  in  the 
reprobates  themselves  :  that  this  eternal 
reprobation  cannot  appear  to  any  partic- 
ular person,  unless  out  of  the  fruits  most 
worthy  of  damnation,  which  he  brings 
forth,  and  loves  to  bring  forth,  to  the 
end  of  his  life  :  that  there  is  no  single 
person  which  may  not  attain  eternal  life, 
by  repenting,  believing,  and  persevering, 
according  to  the  tenor  of  the  covenant  oi 
the  Gospel:  that  there  is  no  such  decree 
of  God,  by  which  reprobates  should  be 
forced  and  necessitated  to  sin  and  per- 
ish ;  but  always  they  perish  by  thcii 
own  voluntary  unbelief  and  impiety, 
free  and  not  constrained." 


THE  CHRISTIAN  STUDENT. 


571 


The  remarks  of  Archbishop  Leighton 
are  full  of  holy  instruction.  The  excel- 
lent Archbishop  says,  "We  may  confi- 
dently assert  that  all  those  things  which 
the  great  Creator  produces  in  different 
periods  of  time  were  perfectly  known  to 
Him,  and  as  it  were  present  with  him 
from  eternity,  and  every  thing  that  hap 
pens  throughout  the  several  ages  of  the 
world,  proceeds  in  the  same  order,  and 
the  same  precise  manner,  as  the  Eternal 
Mind  at  first  intended  it  should. ...And 
'according  as  all  these  things  in  the  heav- 
ens above,  and  in  the  earth  beneath,  are 
daily  regulated  and  directed  by  the  Eter- 
'nal  King,  in  the  same  precise  manner 
were  they  from  all  eternity  ordered  and 
Idisposed  by  Him." 

"  These  things  we  are  warranted,  and 
Isafe  to  believe  :  but  what  perverseness, 
or  rather  madness  is  it  to  break  into  the 
[sacred  repositories  of  heaven,  and  pre- 
tend to  accommodate  those  secrets  of 
•the  Divine  Kingdom  to  the  measures  and 


of  disputing  with  him ;  if  you  trans- 
gress in  any  thing,  blame  yourselves  ;  if 
you  do  any  good,  or  repent  of  evil,  ofler 
thanksgiving  to  God." 

Speaking  on  the  "  disobedient  stum- 
bling at  the  word — whereunto  they  were 
also  appointed."  1  Peter  ii,  8.  Leighton 
says,  "  The  secret  purpose  of  God  is  ac- 
complished in  his  having  determined  to 
glorify  his  justice  on  impenitent  sinners, 
as  he  shows  his  rich  mercy  in  them  that 
believe.  Here  it  were  easier  to  lead  you 
into  a  deep,  than  to  lead  you  forth  again. 
I  will  rather  stand  on  the  shore  and  si- 
lently admire  it,  than  enter  into  it.  This 
is  certain,  that  the  thoughts  of  God  are 
all  no  less  just  in  themselves  than  deep 
and  unsoundable  by  us.  His  justice  is 
always  clear,  in  that  man's  destruction  is 
always  the  fruit  of  his  own  sin  :  but  to 
give  causes  of  God's  decrees  without  him- 
self, is  neither  agreeable  with  the  primi- 
tive being  of  the  nature  of  God,  nor  with 
the  doctrine  of  the  Scriptures.     This  is 


methods  of  our  weak  capacities.    To  say  I  sure,  that  God  is  not  bound  to  give  fur- 


| the  truth,  I  acknowledge  that  I  am  as 
Itonished,  and  greatly  at  a  loss,  when  I 
hear  learned  men  and  professors  of  the 
lology  talking  presumptuously  about  the 
order  of  the  Divine  Decrees,  and  when 
I  read  such  tilings  in  their  works.  "Paul 
considering  this  subject,"  says  Chrysos 
torn,  "  as  an  immense  sea,  was  astonished 
at  it,  and  viewing  the  vast  abyss,  started 
back  and  cried  out  with  a  loud  voice,  O 
the  depth."  Nor  is  there  much  more  so- 
briety or  moderation  in  the  many  notions 
that  are  entertained,  and  the  disputes 
that  are  commonly  raised  about  recon- 
ciling the  Divine  Decrees,  with  the  lib- 
erty and  free  will  of  man. — The  freeJ 
difficulty  is  the  origin  of  evil....an  abyss 
never  to  be  perfectly  sounded  by  any 
plummet  of  human  understanding." 

Me  eonelodet  the  lecture  with  this  di- 
rection j  "  Wherefore  if  you  will  take 
my  advice,  withdraw  your  minds  from  a 
curious  search  into  this  mystery,  and 
turn  tliriii  directly  to  a  study  <>!'  piety 
and  a  due  reverence  to  the  awful  majesty 
of  God.  Think  and  speak  of  God  and 
his  seerets,  with  fear  and  trembling,  but 
dispute  very  little  about  them  ;      an  I  it 

you  would  not  undo  vourseive.-,  beware 


ther  account  of  those  things,  and  we  arc 
not  bound  to  ask  it.  Let  those  two 
words,  as  St.  Augustine  says,  answer  all 
•;  What  art  thou  0  man  ?"  Rom.  ix,  20. 
And  "  O  the  depth."  Rom.  xi  33.  Our 
only  sure  way  to  know  that  our  names 
are  not  in  that  black  line,  and  to  be  per- 
suaded that  he  has  chosen  us  to  be  saved 
by  In-  BOO,  H  tins,  to  find  that  we  lia\e 
chosen  him,  and  are  built  on  him  bj 
faith,  which  is  the  fruit  of  his  love  that 
chooses  us;  and  that  we  may  read  in  our 
esteem  of  him."' 

Another  eminent  prelate,  llishnp  Hull, 
wrote  an  excellent  Treatise  entitled  the 
way  of  Peace  "  to  pick  out  what  might 
sound  towards  concord."      He  sums  up 

his  wiew  of  Predestination  as  follows: 

u  Whatsoever  God,  who  is  a  God  of 
truth,  hath  engaged  himself  by  promise 
to  do,  the  same  he  undoubtedly  hath 
willed,  and  will  accordingly  perform. 

,(  Then  is  no  son  of  Adam  to  whom 
God  hath  not  promised,  that  if  he  shall 
believe  iu  Christ,  repent,  and  perse\eie, 
he  shall  be  saved. 

This  general  and  undoubted  will  of 
God  must  be  equally  pioclaiined  to  all 
men  throughout  the  world  without  cx- 


572 


THE  CHRISTIAN  STUDENT. 


ception,  and  ought  to  be  so  received  and 
believed  as  it  is  by  him  published  and  re- 
vealed. 

"  All  men,  within  the  pale  of  the 
Church  especially,  have  from  the  mercy 
of  God  such  common  helps  toward  this 
belief  and  salvation,  that  the  neglect 
thereof  makes  any  of  them  justly  guilty 
of  their  own  condemnation. 

"  Besides  the  general  will  of  God,  he 
hath  eternally  willed  and  decreed  to  give 
a  special  and  effectual  grace  to  those  that 
are  predestinate  according  to  the  good 
pleasure  of  his  will,  whereby  they  do 
actually  believe,  obey,  and  persevere 
that  they  may  be  saved  :  so  as  the  same 
God  that  would  have  all  men  to  be  sav 
ed,  if  they  believe  and  be  not  wanting 
to  his  Spirit,  hath  decreed  to  work  pow 
erfully  in  some  whom  he  hath  partic 
ularly  chosen,  that  they  shall  believe  and 
not  be  wanting  to  his  Spirit  in  what 
soever  shall  be  necessary  to  their  salva- 
tion. 

"  It  is  not  the  provision  of  faith  or  any 
other  grace  or  act  of  man,  whereupon 
this  decree  of  God  is  grounded,  but  the 
mere  and  gracious  good  will  and  pleas- 
ure of  God  from  all  eternity,  appoint- 
ing to  save  those  whom  he  hath  chosen 
in  Christ  as  the  Head  and  foundation  of 
the  elect. 

"  This  decree  of  God's  election  is  ab- 
solute and  unchangeable,  and  from  ever- 
lasting. 

"  God  doth  not  either  actually  damn, 
or  appoint  any  soul  to  damnation,  with 
out  the  consideration  and  respect  of  Sin.3 

Very  similar  are  the  remarks  of  the 
Hon.  Robert  Boyle.  In  his  Treatise  on 
Seraphic  Love,  speaking  of  the  Calvinists 
and  Remonstrants,  he  has  these  healing 
remarks.  u  Those  that  are  pious  of  eith 
er  party  are  perhaps  otherwise  looked  on 
by  God  than  one  another,  as  contending 
which  of  God's  attributes  should  be  most 
respected  ;  the  one  seeming  to  affirm  ir- 
respective degrees  to  magnify  his  good- 
ness, and  the  other  to  deny  them  but  to 
secure  the  credit  of  his  justice.  And 
even  in  honoring  the  same  attiibute,  his 
goodness,  these  adversaries  seem  rivals 
the  one  party  supposing  it  best  celebrat- 
ed by  believing  it  so  irresistible,  that  to 


be  happy ;  and  the  other  thinking  it  the 
most  extolled  by  being  believed  so  uni- 
versal, that  it  will  make  every  man  hap- 
py if  he  pleases.  The  one  party  electing 
to  honor  free  grace,  by  assigning  it  as 
to  man  an  unlimitedly  vast  extent,  as  the 
other  does  by  ascribing  it  to  an  infallibly 
victorious  degree."* 

It  is  the  more  important  to  give  these 
testimonies,  because  of  the  indistinct  and 
unsatisfactory  manner  in  which  this  sub- 
ject has  often  been  treated  in  pulpits,  and 
even  in  books,  and  the  unjust  obloquy 
cast  upon  those  who  only  held  the  doc- 
trines of  the  Reformation. 

Bishop  Horsley,  speaking  of  modern 
writers  not  distinguishing  that  which  is 
peculiar  to  Calvinism,  and  that  which  be- 
longs to  our  common  Christianity,  and 
the  general  faith  of  the  reformed  church- 
es, says,  "  I  must  say,  that  I  have  found 
great  want  of  this  discrimination  in  some 
late  controversial  writings  on  the  side  of 
the  church,  as  they  were  meant  to  be 
against  the  Methodists  5  the  authors  of 
which  have  acquired  much  applause,  but 
with  so  little  real  knowledge  of  their  sub- 
ject, that,  give  me  the  principles  on  which 
these  writers  argue,  and  I  will  undertake 
to  convict,  I  will  not  say  Arminius  only, 
and  Archbishop  Laud,  but  upon  these 
principles  I  will  undertake  to  convict  the 
Fathers  of  the  Council  of  Trent  of  Cal- 
vinism. So  closely  is  a  great  part  of  that 
which  is  now  ignorantly  called  Calvin- 
ism, interwoven  with  the  very  rudiments 
of  Christianity. 

It  is  however  a  grand  error  to  main- 


*  Boyle's  Seraphic  Love,  104. — In  a  letter  to 
Mr.  Dury  printed  in  his-  Life,  he  says,  "  It  has 
long"  been  my  grief,  as  well  as  my  wonder,  to 
see  such  comparatively  petty  differences  in 
judgment  make  such  wide  breaches  and  vast 
divisions  in  affection.  It  is  strange  that  men 
should  rather  be  quarrelling  for  a  few  trifling 
opinions,  wherein  they  dissent,  than  to  em- 
brace one  another  for  those  many  fundamen- 
tal truths  wherein  they  agree.  For  my  own 
part,  in  some  two  or  three  and  forty  months 
which  I  spent  in  the  very  town  of  Geneva,  as  I 
never  found  that  people  discontented  with  their 
own  Church  Government,  (the  gallingness  of 
whose  yoke  is  the  grand  scarecrow  that  frights 
us  here,)  so  could  I  never  observe  in  it  any  such 
transcendent  excellency  as  could  oblige  me  eith- 
er to  bolt  heaven  against,  or  open  Newgate  for, 


all  those  that  believe  they  may  be  saved  under 
whomsoever  it  is  intended,  he  cannot  but  I  another." 


THE  CHRISTIAN  STUDENT. 


573 


tain  the  doctrines  of  grace  merely  as  a 
matter  of  controversy,  and  to  obtain  a 
victory  over  an  adversary.  This  is  sure 
to  raise  all  the  opposition  of  the  carnal 

■  mind.  They  are  matters  of  experience ; 
they  are  exhibited  in  the  Scriptures  as 
blessings;  they  are  not  revealed  to  be 
disputed  about,  but  to  be  received,  to  be 
testified,  to  be  used,  and  to  be  enjoyed ;  and 
nothing  can  be  more  inconsistent  than 
any  thing  like  assumption  of  superior 
understanding,  harshness,  or  bitterness  of 
spirit,  manifested  by  those  "who  profess 

!  to  hold  these  doctrines  towards  those  who 
hold  them  not.    If  we  are  eminent  for 

:  professing — "  what  hast  thou  that  thou 
didst  not  receive  ?  Surely  pity,  help  and 

i  kindness,  love  and  sympathy  are  due  to 
those  whom  we  believe  not  yet  to  have 

i  received ;  but  who  may  yet  receive  far 

:  higher  grace  than  we  have  obtained ; — if 
by  unbelief  they  at  present  are  broken 

i  off,  how  obvious  and  important  the  lesson 
— "  thou  standest  by  faith,  be  not  high- 
minded,  but  fear." 

These  things  have  ever  been  contro- 

i  verted. — After  alluding  to  the  controver- 
sies of  the  Jansenists  and  Molinists,  the 

I  late  Mr.  Pearson  says,  "  If  to  these  be  add- 

I  ed  the  names  of  Thomas  Aquinas,  Brad- 

I  wardine,  Baxter,  Bayle,  Hobbes,  Bram- 

•  hall,  Crousaz,  Placette,  Leibnitz,  Jurieu, 
Bossuet,  Locke,  Collins,  Clarke,  Butler, 

,  Jonathan  Edwards,  Rett,  &c.  men  of 
comprehensive  intellect,  deep  penetration, 

•  superior  powers  of  reading,  and  unwear- 
ied diligence  ;  if  men,  gifted  as  these  have 
been,  were  found  unequal  to  the  task  of 
clearing  away  the  difficulties,  and  dispen- 
sing the  shades  which  incumber  and  dark- 
en the  subject  of  human  liberty  and  di- 
vine influence,  a  lesson  of  modesty  and 
humility,  at  least,  is  bequeathed  to  those 
who  may  be  tempted  to  resolve  the  ques- 

;  lions  with  little  distrust  of  their  own  suf- 
ficiency." 

The  Author  would  venture  to  add  a 
few  remarks  in  favor  of  such  a  view  of 
election  as  he  conceives  to  be  taken  in  the 
Svcnteenth  Article  of  his  Church,  an  ar- 
ticle which  he  believes  to  be  framed  with 
peculiar  Christian  wisdom,  and  which  he 
dot  s  most  unfeignedly  and  cordially  re- 
ceive. 

Personal  election  by  no  means  implies 


the  rejection  of  such  truths  as  Christ's 
dying  for  all — God's  loving  the  world — 
and  not  wishing  the  death  of  a  sinner. 
These  are  indubitable  verities,  revealed 
for  the  unspeakable  consolation  of  sinful 
creatures,  and  to  be  freely  proclaimed, 
unfettered  by  any  artificial  systems,  to  the 
whole  human  race — "  Go  ye  into  all  the 
world  and  preach  the  gospel  to  every 
creature.  The  promises  of  God  are  to 
be  generally  pioposed,  and  ought  to  be 
received  by  all.  It  greatly  aggravates 
guilt  when  any  reject  them  ;  if  they  do 
reject  them,  it  is  entirely  their  own  fault ; 
but  if  they  receive  them,  it  is  entirely 
from  the  grace  of  God.  u  O  Israel,  thou 
hast  destroyed  thyself,  but  in  me  is  thy 
help."  Here  is  enough  general  truth  to 
unite  us  as  fellow-christians  in  seeking  to 
save,  first  our  own  souls,  and  then  the 
souls  of  our  fellow-creatures  through  the 
world.  Things  beyond  this  have  little 
light  thrown  on  them  to  gratify  curiosity, 
and  are  chiefly  hid  in  the  unfathomable 
depth  of  the  Divine  mind,  wholly  inscru- 
table to  the  narrower  range  of  human 
reason. 

Objections  to  election,  as  in  itself  tend- 
ing to  careless  living,  are  wholly  ground- 
less, as  groundless  as  to  suppose  such> 
objections  from  the  very  opposite  view  ; 
for  no  one  holds  that  God's  people  are 
elect  unto  sin  ;  all  who  hold  election  in 
any  way  for  which  we  would  plead,  hold 
it  as  the  beginning  and  cause  of  holiness  : 
and  that  obedience  inseparably  follows  , 
so  inseparably,  that  it  is  the  vciy  proof 
that  we  are  elect  :  and  that,  were  tho 
most  eminent  Christians  to  beg  111  willful- 
ly to  walk  carelessly  and  nrszlertfully,  or 
to  live  in  allowed  sin,  we  could  not  thru 
view  him  as  elect  ;  he  then  would  have 
just  reason  to  fear,  after  all  his  work< 
that  lie  was  a  casttnnn/.  1  ('or.  i\.  '-'?. 
and  Kzek.  xviii.  Look  at  the  lives  of 
those  men  who  have  been  most  eminent 
in  pleading  for  it;  look  at  the  Churches 
of  Christ  where  it  is  li'dd  most  distinctly  ; 
and  we  confidently  affirm,  that  facts  and 
experience  will  testify  that  such  men  ami 
such  churches  are  not  behind  any  others 
in  strict  and  holy  livinu.  Will  i!  not  be 
sometimes  found,  thai  their  Mnctnrss  of 
life  has  been  as  offensive  as  their  piinci- 
plesof  religion  .'  Orion,  who  was  far  from 


574 


THE  CHRISTIAN  STUDENT. 


being- a  Calvinist,  candidly  admits,  that 
he  had  long  observed  that  those  holding 
such  sentiments  were  in  general  more 
serious  and  active  in  their  ministry,  and 
those  of  freer  principles  more  indolent 
and  languid ;  and  that  he  had  met  with 
but  few  exceptions. 

The  doctrine  is  useful  in  the  ministry 
of  the  gospel,  and  in  the  experience  of 
the  Christian,  chiefly  because  it  altogeth- 
er excludes  the  notions  of  salvation,  oth- 
erwise than  by  the  free  favor  of  God,  and 
tends  to  give  us  richer  and  fuller  views 
of  His  infinite  wisdom,  love,  and  divine 
glory,  and  of  the  security,  holiness,  and 
happiness  of  his  people.  The  explana- 
tions of  texts  relating  to  it  which  some 
give,  do  not  really  remove  the  objections 
which  they  suppose. — One  is,  that  elec- 
tion is  only  of  nations  to  external  relig- 
ious privileges;  but  election  is  in  the 
New  Testament  connected  with  conse- 
quent holiness  and  obedience,  (Eph.  i,  4; 
2  Thess.  ii,  13,  14,  and  1  Peter  i,  1,  2.) 
which,  alas !  we  have  not  hitherto  seen 
in  nations ;  and  if  salvation  be  connected 
with  plentitude  of  means  of  grace — and 
who  will  deny  this  ? — then  does  the  sup- 
posed objection  of  partiality,  which  this 
explanation  is  intended  to  remove,  apply 
as  strongly  to  national  as  to  personal  elec- 
tion. Another  is,  that  election  is  on  ac- 
count of  foreseen  faith  and  holiness  ;  then, 
as  no  whole  nation  has  faith  and  holiness, 
it  cannot  be  national  election  ;  and  as 
faith  and  holiness  are  allowed  to  be  from 
grace,  it  is  no  removal  of  the  objection 
of  partiality.  But  the  Scripture  phrase 
is  of  another  character,  and  is,  that  we 
are  chosen  not  for  holiness,  but  unto 
holiness.  God  cannot  be  partial  so  as 
to  be  unjust,  and  what  fallen  sinner  can 
with  truth  open  his  mouth  against  the 
Divine  Justice?  But  God  maybe,  and  is, 
sovereign  and  free  in  the  disposal  of  his 
favors  and  blessings,  and  what  saint  will 
not  magnify  supremely  his  grace? 

On  reprobation,  as  the  supposed  oppo- 
site to,  and  deduction  from  predestina- 
tion, we  have  nothing  to  offer  but  our  ig- 
norance where  Scripture  has  not  made 
things  clear.  God's  rejecting  the  wicked 
is  in  no  respect  materially  different  from 
their  final  judgment  and  condemnation, 
on  account  of  their  sins  ;  and  wherever 


stated,  so  as  to  impugn  divine  equity,  it  is 
wholly  unscriptural.  We  speak  of  the 
supposed  opposite  to  predestination  or  de- 
duction from  it ;  it  is  in  reality  merely 
supposed,  though  both  the  opposition  and 
the  deduction  seem  unavoidable  upon 
logical  principles ;  but  the  most  logical 
inference,  unsupported  by  plain  Scrip- 
ture, can  never  be  received  as  an  article 
of  faith.  If  it  be  true,  it  must  rest  upon 
revelation,  not  upon  logic.  And  surely, 
upon  consideration,  most  persons  will 
allow  that  reprobation  in  its  offensive 
meaning,  as  the  opposite  of  predestina- 
tion, rests  more  upon  logical  deduction 
than  Scripture  revelation. 

The  real  opposite  to  elect  in  the  Scrip- 
ture is,  not  reprobate,  but  the  world,  the 
rest.  The  term  reprobate  is  not  used 
with  reference  to  the  final  condition  of 
men  in  eternity,  but  with  reference  to 
disapprobation  either  of  God  or  man  in 
time,  so  that  a  sinner  may  by  his  open 
wickedness  be  manifestly  reprobate  in  the 
scriptural  meaning  of  the  word,  and  yet 
afterwards  by  his  conversion  to  God  be 
manifested  to  be  one  of  his  children. 

There  is  in  the  passage  where  the  apos- 
tle speaks  on  this  deep  mystery,  a  re- 
markable difference  in  the  mode  of  his 
expression  as  to  those  who  are  rejected 
and  those  who  are  saved  ;  one  is  the  en- 
during "  with  much  long-suffering  the  ves- 
sels of  wrath  fitted  (or  made  up)  to  des- 
truction," where  the  whole  fault  or  cause 
of  ruin  rests  manifestly  on  the  rejected; 
the  other,  as  to  "  vessels  of  mercy  which 
he  had  afore  prepared  unto  glory,"  does 
also  most  clearly  and  manifestly  ascribe 
all  their  salvation  to  his  boundless  grace. 
Here  is  quite  enough  truth  to  satisfy  the 
mind,  till  the  light  of  glory  unveils  every 
mystery.  But  there  is  one  sentiment  es- 
pecially awakening,  that  the  present  de- 
lay of  punishment  as  to  the  wicked,  is 
only  in  the  result  "to  show  his  wratj 
and  make  his  power  known."  O  let  us 
then  without  delay  "flee  from  the  wrath 
to  come.  Have  we  not  been  disputing 
about  doctrines,  till  we  have  almost  lost 
the  plain  and  holy  lessons  which  the 
words  first  obviously  teach?  If  thert 
were  matters  of  reason,  we  might  per- 
haps expect  to  attain  to  a  full  compre- 
hension of  them  in  all  their  relative  con- 


THE  CHRISTIAN  STUDENT. 


575 


nexions  and  seeming  contrarieties.  But 
are  they  not  matters  of  faith  belonging 
to  the  character  of  God  1  Where  would 
be  the  room  for  faith,  if  there  was  that 
perfect  comprehension  that  would  ex- 
plain every  difficulty,  and  harmonize  to 
the  eye  of  man  every  apparent  contradic- 
tion ?  Nothing  more  plainly  shows  the 
imperfect  view  that  either  side  have  at- 
tained, than  that  each  are  pressed  with 
inferences  logically  deducted,  and  yet 
which  the  advocates  of  each  view  are 
constrained  to  disavow.  This  is  forcibly 
put  (though  more  unction  and  devotion 
might  be  desired  in  the  mode  of  state- 
ment) by  Faber,  in  his  Sermon  on  the 
Predestinarian  Controversy.* 

Let  every  student  then  beware  of  in- 
truding into  those  things  which  no  man 
hath  seen  or  can  see.  O  the  grievous 
rashness  of  expression  and  dogmatism  of 
even  holy  men  on  these  subjects  !  We 
are  perfectly  ignorant  of  the  turning 
point  in  the  controversy  ;  nor  have  any 
human  writings,  which  the  author  has 
seen,  solved  all  the  difficulties  of  the 
union  of  those  two  points  which  Chris- 
tians believe  to  be  equally  true,  man's 


*  Mr.  Simeon  ha*,  in  a  note  to -the  Preface  to 
his  Skeletons,  happily  stated  some  common 
grounds,  in  which  Calvini.sts  and  Arminians 
may  agree,  in  a  conversation  which  occurred 
between  himself  and  Mr.  Wesley,  as  follows — 

u  A  young  minister,  about  three  or  four  years 
after  he  was  ordained,  had  an  opportunity  of 
conversing  familiarly  with  the  great  and  vene- 
rable leader  of  the  Arminians  in  this  kingdom, 
and  wishing  to  improve  the  occasion  to  the  ut- 
termost, he  addressed  him  nearly  in  tlx-  h blow- 
ing words  : — 1  Sir,  I  understand  that  you  arc 
called  an  Arrninian,  I  have  been  sometimes  eall- 
eu  a  Calvinist,  and  therefore  I  suppose  we  are 
to  draw  daggers  ;  but  before  I  consent  to  begin 
the  combat,  with  your  perinision,  I  will  ask  you 
a  few  questions,  not  from  impertinent  curiosity, 
but  for  real  instruction.'  Permission  being 
very  readily  and  kindly  granted,  the  young 
minister  proceeded  to  ask — 'Pray,  Sir,  do  you 
feel  y.iui  -rli  ;i  depraved  creature,  SO  depraved 
that  yon  would  never  have  thought  of  turninir 
to  (iod,  if  God  had  not  first  put  it  into  your 
he.ut  P  'Yes,'  says  the  veteran,  'I  do  Indeed 
1  And  do  you  utterly  despair  of  reeouuiiending 
yourself  to  God  by  any  thing  that  you  can  d 
and  look  for  salvation  solely  throuirh  the  blood 
and  riyhteousottM  of  Christ?' — 'Yes,  solely 
throucrh  Christ.'— 1  Hut,  Sir,  suppose  you  were 
at  first  saved  by  Christ,  are  you  not,  somehow 
or  other,  to  save  yourself  afterwards,  by  your 
own  works?'— 'No,  I  must  be  saved  by  ('hi  nt 
from  first  to  last.'    'Allowing  then  that  you 


salvation  in  all  its  parts  entirely  of  grace, 
man's  destruction  wholly  of  himself. 
The  Scriptures  and  the  Calvinists  with 
them  do  say  many  delightful  things  to 
illustrate  the  former  ;  and  the  Scriptures 
and  the  Arminians  with  them  do  say 
many  important  truths  to  illustrate  the 
latter ;  and  all  sound  men  on  both  sides 
earnestly  press  both  points  ;  but  after  all, 
though  God  will  be  clear  when  he  judg- 
es, the  mystery  is  insolvable  ;  God  has 
now  left  this  difficulty,  that  man's  proud 
intellect  might  be  humbled,  and  in  its 
humiliation  accept  in  a  right  spirit  the 
only  remedy.  But  God  has  withal  im- 
planted a  conscience  of  right  and  wrong 
in  every  man's  bosom,  which  shows  him 
his  guilt  in  all  sin,  and  with  a  constant 
voice,  till  seared  by  habitual  transgres- 
sion, forbids  every  iniquity,  and  calls  him 
to  every  duty. 

All  who  have  looked  into  thcCalvinis- 
tic  Controversy  will  feel  that  the  over 
refinements  of  Calvinism,  and  the  at- 
tempting to  make  every  part  clear  and 
consistent,  and  statements  beyond  the 
Scriptures,  have  been  some  of  the  piin- 
cipal  stumbling-blocks  in  the  way  of  the 
reception  of  that  in  Calvinism  which 
was  scriptural  truth.  We  must  humbh^ 
ourselves  before  God  ;  we  cannot  wholly 
account  for  the  entrance  of  sm,  we  OMDh 
not  fathom  the  divine  mind,  we  cannot 
scrutinize,  and  justly  reason  about,  tin- 
mode  of  God's  operations.  \\Y  only  be- 
tray our  pride  and  folly  when  we  attempt 
to  do  so.  We  are  blind,  and  dark,  and 
short-sighted  worms,  and  know  not  ■ 
hair's  breadth  bevynd  the  plain  letter  of 
Scripture. 

Making  every  allowance  for  the  senti 


were  first  turned  by  the  grace  of  God,  are  you 
n<M  in  some  way  or  otlwi  to  In  lp  your-  l!  by 
your  own  power  ."  — '  No.'  - '  What,  then,  are 
you  to  Ikj  upheld  every  hour  and  every  moment 
by  (iod,  as  iiiucli  as  an  infant  in  its  mother'* 
arms  ."  — 1  Vi-s,  a  It  ><■'<  t  li<  r .'  -'  And  is  all  your 
hope  in  the  grace  and  mercy  of  Cod,  to  pre- 
MTTC  yu  unto  his  heavenly  kingdom T — '  Ye», 
I  have  no  hop.-  but  in  him.' — 1  Then,  Sir,  wlfk 
your  leave,  I  will  put  up  my  daL':r<  r  '  :  '"' 
thin  is  all  my  Calvinism;  this  is  my  election, 
my  justifn  at  ion  by  faith,  my  final  pel   e\er.ini  c  ; 

it  is  in  substance  all  thai  1  boU,  »M  as  I  hold 
it,  and  then  ton  ,  il  you  ph  ase,  uist.  ad  o|  search 
in«r  out  term-;  and  phrases  to  Is  a    round  ofcon- 

tcntion  between  u«,  we  will  cordially  unite  in 
those  things  win  n  in  u «.  a -n  «  .' 


57G 


THE  CHRISTIAN  STUDENT. 


ments  of  others  who  diffei  from  him, 
and  every  admission  of  the  excess  of  the 
opposite  views  which  he  conscientiously 
could ;  he  would  give  the  fullest  credit 
for  piety  and  sincerity  to  those  who  may 
come  to  a  different  conclusion,  and  de- 
sires to  walk  with  them  in  holy  love. 
Phil,  iii,  15,  16.  But  for  himself  he 
would  add,  he  could  not  refuse  to  receive 
the  doctrines  as  he  has  here  stated  them, 
without  feeling  that  he  had  not  arrived 
at  the  simplicity  of  entire  submission  of 
mind  to  the  Holy  Scripture,  or  at  that 
full  integrity  of  heart  in  which  he  wish- 
es every  sentiment  of  his  mind  to  be 
moulded,  according  to  the  plain  unfetter- 
ed meaning  of  God's  word.  According 
to  his  present  knowledge,  he  could  not 
come  to  other  conclusions,  without  what 
would  be  to  him  evasions  of  its  meaning, 
and  the  exaltation  of  his  own  wisdom 
above  the  divine  wisdom.  Others  of  op- 
posite views  will  doubtless  feel  the  same; 
let  us  then  walk  in  love,  and  seek  not 
the  exaltation  of  human  wisdom,  but  to 
magnify  Him  "  in  whom  are  hid  all  the 
treasures  of  wisdom."  Let  us  be  most 
anxious  in  every  discussion,  to  cultivate 
that  state  of  mind  in  which  we  wish  to 
be  found  in  our  last  moments.  We 
would  not  then  be  dealing  angry  blows 
towards  those  fellow-servants  who  had 
gone  farthest  from  understanding  their 
master's  will.  Admirable  are  the  Chris- 
tian sentiments  of  Bradford,  addressed 
"  to  certain  men  not  rightly  persuaded  in 
the  most  true,  comfortable,  and  necessa- 
ry doctrine  of  God's  holy  election  and 
predestination."  Just  before  his  martyr- 
dom, after  praying  that  there  may  be  no 
breach  of  love,  nor  suspicion  among 
them,  he  says,  "  I  am  persuaded  of  you 
that  you  fear  the  Lord,  and  therefore  I 
love  you,  and  have  loved  you  in  him, 
(my  dear  hearts,)  though  otherways  you 
have  taken  it,  without  cause  given  on  my 
part  so  far  as  I  know. — Now  1  am  going 
before  you  to  my  God  and  your  God,  to 
my  Father  and  your  Father,  to  my 
Christ  and  your  Christ,  to  my  home  and 
your  home.  I  go  before,  but  you  shall 
come  after  sooner  or  later."  He  con- 
cludes another  letter — "  Though  in  some 
things  we  agree  not,  yet  let  love  bear  the 
bell  away,  and  let  us  one  pray  for  anoth- 


er, and  be  careful  one  for  another,  for  I 
hope  we  be  all  Christ's.  As  you  hope 
yourselves  to  pertain  to  him,  so  think  of 
me,  and  as  you  be  his,  so  am  I  yours." 

Indeed  one  of  the  comforts  of  God's 
best  servants  in  their  last  moments  has 
been  the  blessed  assurance  of  freedom 
from  all  controversy  in  heaven.  Thus 
Melancthon,  a  short  time  before  his  death, 
wrote  down  these  as  reasons  for  being 
willing  to  die,  that  he  should  be  released 
from  the  fierce  contentions  of  polemics, 
and  learn  those  hidden  mysteries  which 
he  could  not  in  his  life  comprehend. 
Strigelius  breathed  out  his  soul  to  God 
in  similar  sentiments. 

Having  given  these  general  hints  on 
particular  controversies,  we  will  now  add 
some  practical  directions  on  the  subject. 

If  compelled  to  pursue  controversial 
studies,  and  drawn  out  into  controversy, 
watch  against  its  many  evils. 

The  unhappiness  of  controversy  is, 
that  human  passions  are  roused  by  it; 
and  when  once  the  matter  is  passed  into 
the  affections,  a  sound  judgment  is  lost; 
our  own  honour,  however  much  God's  is 
pretended,  becomes  the  real  object  of 
contention.  We  love  so  much  our  own 
conceits  and  inventions,  especially  when 
we  have  once  publicly  avowed  them,  oth- 
ers admire  them,  and  our  wisdom  seems 
committed  in  them,  that  no  strength  of 
argument  shown  by  others  will  induce 
us  to  give  them  up.  Few  of  the  parties, 
once  fairly  engaged  in  the  controversy, 
ever  change  their  mind.  We  forget  that 
the  spirit  of  Christian  love  wins  far  more 
than  the  keenness  and  acuteness  of  pole- 
mics. But  let  us  fear  lest  we  bring  dis- 
putations, disunions,  and  bitterness  among 
fellow  Christians,  and  ruin  millions  of  im- 
mortal souls,  by  seeking  ourselves,  under 
the  vain  pretence  of  seeking  God  and 
his  glory.  It  is  well  observed  by  Jack- 
son, "  To  love  our  own  wills  is  an  im- 
potency  natural  to  all  ;  and  we  love  them 
the  better,  at  least  more  strongly,  when 
we  perceive  them  set  on  that  which  is 
itself  good.  Whence  it  is  that  our  de- 
sires of  doing  many  things  which  are 
good  and  commendable  often  draw  us  to 
use  means  not  so  commendable  for  their 
accomplishment." 

We  would  particularly  caution  young 


THE  CHRISTIAN  STUDENT. 


577 


Christians  not  to  begin  with  controversy 
and  perplex  themselves  with  deep  mys- 
teries; this  would  be  much  to  their  loss 
and  hindrance,  by  diverting  their  mirfd 
from  the  grand  essentials  of  the  Gospel. 
All  habits  increase  by  practice  and  exer- 
cise ;  and  therefore  another  of  the  dan- 
gers of  controversy  is  a  love  of  contro- 
versy, which  is  usually  attended  with 
much  if  not  total  blindness  to  the  dan- 
gers consequent  upon  it. 

Watch  against  strong  and  rash  expres- 
sions :  they  often  do  much  mischief. 
Hardly  any  good  man  but  has  in  some 
point,  fallen  into  such  mistakes,  and  then 
his  mistakes  have  been  used  as  a  weapon 
against  divine  truth,  perfectly  contrary 
to  the  main  sentiments  of  the  writer. 
When  contending  against  a  particular 
error,  men  aie  apt  to  look  only  at  that, 
and  in  guarding  against  it,  fall  into  the 
opposite  error.  God  has  not  always  in 
one  place,  fully  expressed  his  truth,  but 
in  the  whole  Scriptures  he  guides  us  to 
just  views,  and  guards  us  against  every 
error  connected  with  that  truth.  Against 
the  self-righteous  how  plain  is  Paul ; 
against  the  licentious  how  express  is 
James.  Manton  observes,  "  The  Scrip- 
ture has  so  poised  and  contempeied  all 
doctrines  and  expressions,  that  it  might 
wisely  prevent  mistakes  and  errors 
on  every  hand,  and  that  sentences  might 
not  be  violently  urged  apart,  but  measur- 
ed by  the  proportion  of  faith." 

Some  become  so  attached  to  individ- 
uals, or  so  prejudiced  against  them,  that 
they  will  approve  or  not  approve  the 
very  same  sentiments,  just  according  as 
they  are  uttered  by  different  persons. 
Others  totally  misname  things,  and  call 
divine  grace,  Antinomianism  ;  or  the  un- 
questionable truth  of  man's  moral  re- 
sponsibility, Pelagianism.  We  are  all 
too  eager  for  our  own  particular  notions. 
One  observes,  "The  greatest  humility 
becomes  us  in  speaking  of  what  is  our 
own.  When  grievous  wolves  creep  in, 
they  spare  not  the  flock,  speak  in::  per- 
verse things  to  draw  away  disciples  after 
them.  I  .scarce  ever  knew  an  author 
who  had  a  nostrum  in  divinity,  a  con- 
trivance of  hi<  own.  but  he  was  more  im- 
patient for  that,  than  the  great  fundameil 

tals  of  Christianity,    lie  could  argue 


against  the  man  who  denies  the  truth, 
with  more  temper,  than  against  one  who 
is  afraid  of  his  scheme." 

There  is  particular  danger  in  the  ten- 
dency to  over  estimate  and  exaggerate 
the  impoitance  of  a  controverted  doc- 
trine, so  as  to  set  it  above  all  others. 
"  Great,"  says  Davenant,  "  is  the  unhap- 
piness  of  Christians,  where,  by  reason  of 
the  noise  and  overmuch  heat  of  contro- 
versies, they  have  scarcely  leave  or  leis- 
ure to  hear  or  think  of  the  fundamental 
and  saving  doctrine  of  the  Scriptures, 
and  not  at  all  to  do  those  deeds  most 
necessarily  required  by  God's  command- 
ments." 

O  the  misery  of  man  !  that,  through 
the  pride  of  his  fallen  heart  he  is  more 
desirous  of  the  piaise  of  knowledge,  than 
of  the  attainments  of  real  holiness;  and 
is  more  engaged  in  quarrelling  with  those 
who  dispute  his  sentiments,  than  with 
those  living  in  sin,  or  than  in  striving  to 
spread  love,  humility  and  piety. 

Such  are  some  of  the  many  dangers  of 
controversy.  We  are  all  seeking  dis- 
tinction and  the  honor  that  comes  from 
man.  and  here  is  an  endless  source  of 
contention-  "  Only  by  pride  cometh 
contention." 

Carefully  avoid  a  mere  war  of  words. 
It  is  St.  Paul's  solemn  direction  to  Tim- 
othy, to  charge  his  hearers  "  before  the 
Lord,  that  they  strive  not  about  words  to 
no  profit,  but  to  the  subverting  of  the 
hearers."  The  history  of  controversies 
is  an  awful  comment  on  this  direction. 
How  many  have  been  subverted  by  the 
contentions  of  real  Christians  |  How 
many  controversies  have  come  to  a  mere 
war  of  words!  Werenfel's  Treatise  on 
Logomachies  and  Baxter's  Catholic  The- 
ology afford  abundant  specimens  of  this 
sad  effect,  and  this  waste  nf  Christian 
strength.  It  arises  from  that  pride  of 
heart  which  seeks  it*  own  glory,  and  is 
followed  by  innumerable  evils.    "  If  any 

man  OODsenl  not  to  wholesome  words, 

even  the  wonls  of  our  Lord  Jr»ih  Clms(, 
and  to  the  docttine  which  is  according 
to  godliness,  he  is  proud,  knowing  noth- 
ing, but  doting  about  question*  and 
strifes  of  words,  whereof  cometh  envy, 

■triie,  railings,  etfl  mnnisuigB,  pervene 


578 


THE  CHRISTIAN  STUDENT. 


disputings  of  men  of  corrupt  minds,  and 
destitute'  of  the  truth,  supposing  that 
gain  is  godliness  ;  from  such  withdraw 
thyself."  Erasmus,  in  the  Preface  to 
Hilary's  Works,  says,  "  The  doctrine  of 
Christ,  which  at  the  first  was  free  from 
strife  of  words,  began  to  depend  on  the 
defences  of  philosophy ;  this  was  the 
first  degree  of  the  Church's  declension  to 
the  worse."  But  while  there  are  these 
solemn  cautions  against  a  war  of  words, 
we  must  not  interpret  them  so  as  to  be 
indifferent  to  the  form  of  sound  words ; 
for  there  is,  in  the  very  same  Epistle,  a 
direction  to  "  hold  fast  the  form  of  sound 
words." 

Beware  of  taking  an  opponent's  de- 
scription, or  his  inferences,  as  giving  the 
just  view  of  the  opinion  which  he  opposes. 
We  first  misunderstand  an  opponent,  and 
then  misrepresent  him,  and  nothing 
kindles  more  strife  and  enmity.  What 
misrepresentations  are  there  on  all  sides. 
Bishop  Hall  says,  "  Let  a  man  believe 
Andrew  Jurgivicus,  he  will  think  the 
Protestants  hold  no  one  article  of  the 
Apostles'  creed.  Let  him  believe  Cam- 
pian,  he  shall  think  we  hold  God  to  be 
the  Author  of  sin ;  that  the  Mediator  be- 
tween God  and  man,  Jesus,  died  the 
second  death  ;  that  all  sins  are  equal,  and 
many  more  of  the  same  brand.  If  he 
shall  believe  Cardinal  Bellarmine,  he 
shall  condemn  Erasmus  as  a  patron  of 
Arians  ;  Luther  as  an  enemy  to  the  Holy 
Trinity,  and  to  the  consubstantiality  of 
the  Son  of  God ;  Melancthon  and  Schec- 
kius  as  favourers  of  the  Tritheists  ;  Cal- 
vin as  an  advocate  of  the  Samosatenians; 
Bullinger  of  Arianism  ;  Beza  of  Nesto- 
rianism.  If  he  will  believe  our  country- 
man Gifford,  he  shall  think  Calvin's  doc- 
trine in  many  things  worse  than  the  Ko- 
ran. Ill-will  never  said,  Well,  God  for- 
bid that  the  same  man  should  be  in  the 
same  case  accuser,  witness,  and  judge." 
Nor  must  we  charge  our  opponent  with 
the  consequences  which  we  think  may 
be  justly  inferred,  when  he  positively 
denies  those  consequences.  Bucer  re- 
marks, "  It  is  our  part  to  see  not  what 
does  of  itself  follow  upon  any  opinion, 
but  what  follows  in  the  conscience  of 
those  who  hold  that  opinion,  which  we 
think  contrary  to  a  fundamental  article." 


Be  cautious  of  asserting  opinions  on 
a  difficult  and  obscure  doctrine  till  you 
have  read  both  sides.    The  most  impor- 
tant doctrines  are  so  clear  and  distinct, 
that  like  the  sun  they  are  manifest  by 
their  own  light ;  such  as  the  sin  andiuin 
of  man,  salvation  by  Jesus  Christ,  the 
divine  glory  of  his  person,  and  the  free- 
dom of  his  grace,  faith  in  him,  adoption 
by  his  Spirit,  the  necessity  of  holiness, 
and  the  certain  and  final  condemnation 
of  every  unbeliever.    To  read  contro- 
versies which  would  seek  to  set  aside 
these  points,  is  like  reading  an  elaborate 
proof  that  two  and  two  make  five.  Life 
is  too  short,  and  its  work  too  important 
to  be  trifled  away.    But  there  are  other 
points  where  good  men  have  differed, 
and  which  yet  are  of  considerable  impor- 
tance.    Many  books  might  have  been 
spared ;  many  erroneous  statements  would 
never  have  appeared;  much  serious  di- 
vision and  contention  might  have  been 
prevented,  had  persons  known  the  whole 
of  a  controversy  before  they  publicly 
avowed  their  sentiments.     When  once 
committed  by  the  statement  of  an  opin- 
ion, we  shrink  from  the  humiliation  of 
retraction,  and  so  error  is  perpetuated. 
We  would  not  recommend  much  study 
of  controversial  works,  thinking  it  preju- 
dicial ;  but  if  you  read  Whitby  on  the 
five  points,  read  Dr.  Gill's  reply  ;  Dr. 
Crisp's  sermons  led  to  Daniel  Williams's 
Gospel  Truth ;  if  you  read  that,  read  al- 
so Chauncey's  Neonomianism  Unmasked; 
Neale's  History  of  the  Puritans,  should 
be  studied  with  Bishop  Madox's  Vindica- 
tion ;  Goodwin's  Redemption,  with  Ken- 
dall's and  Owen's  Replies;  Toplady's 
Historic  Defence,  with  Nicholl's  Calvin- 
ism and  Arminianism  ;  Bishop  Mant  on 
Baptismal  Regeneration,  with  Scott's  or 
Biddulph's  Reply     From  the  beginning, 
in  order  that  we  should  call  no  man  mas- 
ter, it  has  pleased  God  to  permit  mistakes 
by  good  men,  even  in  most  useful  trea- 
tises.   Anselm  observes  even  in  his  day, 
"  In  the  books  of  holy  teachers,  which 
the  Church  reads  as  authentic,  things 
corrupt   and    heretical   are  sometimes 
found,  but  the  books  and  authors  are  not 
to  be  condemned  for  this."    We  have 
seen  similar  defects  in  human  writings  in 
our  day.    Take,  for  instance,  Hervey's 


THE  CHRISTIAN  STUDENT. 


579 


Theron  and  Aspasio.    Few  books  have 
been  so  useful,  yet,  like  every  human 
writing,  it  is  not  free  from  error  ;  though 
substantially  right,  are  not  hope  and  as 
surance  sometimes  confounded  with  faith 
Bellamy  writes  his  Dialogues  with  some 
asperity,  but  with  talent  and  piety  to 
point  out  what  he  thought  erroneous 
but  he  mistakes  Hervey,  and  makes  need 
less  difficulties  in  the  way  of  the  sinner' 
return  to  God.    Mr.  Scott,  in  his  War 
:  rant  of  Faith,  shows  this :  it  is  a  valua 
ble  tract ;  but  after  all,  with  a  few  excep 
tions,  the  clear  statements  of  divine  truth 
[  in  Hervey's  Theron  and  Aspasio,  and  his 
i  Christian  addresses,  full  of  kindness  and 
|  affection,  gentleness   and  sweetness  of 
spirit,  draw  out  your  best  feelings  and 
win  you  over  to  evangelical  principles 
|  It  is  an  advantage,  however,  to  compare 
\  such  writers  and  read  them  together.  A 
person  who  reads  both  sides,  comparing 
all  with  the  Scriptures,  and  with  a  heart 
anxious  only  after  scriptural  truth,  may 
derive  great  instruction  from  each  side 
Let  us  endeavour  to  find  out,  and  guard 
against  our  constitutional  or  acquired 
prejudices  which  arise  chiefly  from  our 
limited  and  contracted  views.*    Do  not, 
however,  yield  to  party  feelings;  the 
parties  engaged  have  a  natural  tendency 
to  become  special  pleaders  for  their  own 
views,  and  to  be  so  filled  with  a  sense  of 
"  the  danger  of  one  extreme  as  to  fly  to 
another.    Ordinarily  the  truth  is  revealed 
but  in  part  to  any.    How  valuable  then 
arc  the  Scriptures  where  all  is  simple 
truth  ! 

Beware  of  artificial  systems  of  divin 
-ily.  That  the  Sciipture  contains  an  liar 
monious  system,  and  that  there  is  con- 
nexion, and  dependance,  and  proportion, 
of  the  several  parts  of  truth  ifl  unques- 
tionable, But  to  discern  this  system 
clearly  in  every  component  part,  require! 
an  eye  perfectly  single,  without  a  dark 
spot  of  sin,  or  prejudiced  reasoning  of 
any  kind.  It  is  also  Unquestionable,  thai 
a  full  and  clear  statement  gathered  from 
all  parts  of  Scripture  is  advantageous j 
but  implied  consequences,  where  the 
Scripture  lias  not  stated  those  consequcn 


*  Sec  stmic  excellent  remarki  in  Cecil'i  Re- 
main*, un  fudging  justly. 


ces,  and  artificial  plans  and  arrangements 
of  truth,  may  deprive  us  of  the  power 
and  simplicity  of  truth,  and  even  preju- 
dice the  mind  of  others  against  it.  In 
this  view,  it  appears  to  me  that  many  ex- 
cellent writers  have  gone  too  far  in  their 
distinctions.  Let  us  keep  to  scriptural 
terms  and  ideas,  and  not  be  wise  above 
what  is  written.  Let  us  also  not  inter- 
pret figurative  expressions  too  minutely. 
Where  Scripture  is  plain  and  obvious, 
there  is  a  clear  ground  of  faith.  Where 
it  is  ambiguous  or  intricate,  suspend  your 
judgment,  neither  affirm  nor  deny,  but 
humble  yourself  before  God  and  admire 
his  majesty.  Especially,  seek  not  by 
human  additions  to  make  every  part  clear 
in  your  own  system.  That  system  which 
is  more  exact  and  clear  than  the  Scrip- 
tures is  so  far  false.  We  ought  to  be  as 
fairly  chargeable  with  inconsistency  as 
the  book  of  God.  But  we  are  often  in 
study  attending  rather  to  the  theory  and 
science  of  theology,  than  to  practical 
obedience,  and  the  holy  efficacy  of  scrip- 
tural truth.  Some  of  the  best  Puritan 
writers  fell  into  this  fault  of  a  too  refined 
01  artificial  divinity.  Dr.  Owen  was,  as 
Mr.  Cecil  observes,  too  systematic. 

Cultivate  a  spirit  of  tender  love  to- 
wards all  from  whom  you  differ.  An-^ 
ger  is  soon  excited  in  a  religious  contro- 
versy, and  nothing  is  more  prejudicial  to 


its  happy  termination.  When  the  Areh- 
ingel  Michael  had  to  contend  with  Satan, 
he  had  a  good  cause  and  the  worst  adver- 
sary ;  yet  his  pure  and  holy  nature  would 
not  sully  itself  by  angry  words  and  rati- 
ng accusation.  Dr.  Manton  observed, 
u  When  tongue  is  sharpened  against 
tongue,  and  pen  against  pen.  what  fol- 
lows ?  Nothing  but  mutual  animosities 
md  hatred,  whereby,  if  we  gain  aught 
of  truth,  we  lose  much  of  love  and  good- 

icss  Those  engage  most  successfully 

that  use  the  hardest  arguments  and  the 
softet  words  ;  w  hereas  railings  and  revil- 
ngs,  as  they  are  without  love,  so  are  they 
Without  profit."  I  admire  the  words  of 
Augustine  to  the  sceptics  of  his  ag<'.  He 
says,  u  Lei  tli«>s.>  rage  against  you  who 
know  not  w  ith  what  labour  truth  is  found, 

ami  bow  hard  11  ii  to  avoid  erron  |  who 

know  not  w.th  what  difficulty  the  eye  of 
the  interior  man  is  betted,  who  know  not 


580 


THE  CHRISTIAN  STUDENT. 


with  what  groans  and  sighs  we  get  to 
understand  the  very  least  of  God."  This 
spirit  of  love  is  of  vast  importance,  and 
even  good  men  have  failed  in  this  re- 
spect.— Bishop  Davenant,  speaking  of 
the  controversies  in  Holland,  says,  "  I 
doubt  not  to  affirm  that  those  Doctors 
among  the  Dutch  churches  which  are 
deceived,  and  yet  are  ready  to  retain 
brotherly  communion  with  others,  are 
held  more  excused  from  schism  before 
God,  than  they  who  maintain  the  true 
opinion  in  these  controversies,  and  in  the 
mean  time  disdain  to  hold  brotherly  com- 
munion with  other  churches  desiring  the 
same." 

It  is  a  hard,  and,  I  trust,  a  generally 
unmerited  censure  which  Orton  brought 
against  faithful  clergymen  ;  but  even  a 
false  charge  may  teach  a  true  lesson.  He 
says,  "  Those  who,  I  hope,  are  truly  seri- 
ous and  concerned  to  do  good,  are  fre- 
quently great  bigots  to  the  Church,  and 
very  uncharitable  in  their  sentiments,  and 
will  secretly  undermine  the  reputation 
of  a  dissenting  minister  if  they  can, 
when  they  find  he  is  not  as  narrow  and 
rigid  as  themselves."  It  was  the  obser- 
vation of  Mede,  in  a  day  when  he  had  full 
opportunity  for  ascertaining  the  fact,  "  A 
man  that  has  once  drawn  blood  in  con- 
troversy, is  seldom  known  ever  perfectly 
to  recover  his  own  good  temper  after- 
wards." 

How  beautiful,  on  the  other  hand,  is 
that  spirit  which  returns  kindness,  for 
unkindness,  and  instead  of  railing  gives  a 
blessing.  Thus  did  Augustine  towards 
his  opponents.  Thus  did  Calvin,  in  a 
letter  to  Bullinger,  highly  commending 
Luther,  who  had  abused  him.  He  says, 
"  I  am  often  accustomed  to  say  that  if 
he  should  call  me  a  devil,  yet  I  will  still 
honour  and  acknowledge  him  as  an 
eminent  servant  of  God."  In  later 
times,  both  Hooker  and  Scott  have  af- 
forded a  beautiful  specimen  of  the  mode 
in  which  controversy  should  be  conduct- 
ed. 

How  little  have  stronger  Christians 
acted  on  the  direction,  "  We  that  are 
strong  ought  to  bear  the  infirmities  of 
the  weak,  and  not  to  please  ourselves." 
Supposing  our  views  to  he  correct,  why 
nhould  we  despise  others  (Matt,  xviii,  10,) 


as  unworthy  of  our  affection  and  com- 
munion, for  some  weakness  in  their  un- 
derstanding ?  How  little  love  there  is  in 
this  scorn  and  disdain  of  those  whom  we 
think  to  be  in  the  wrong  !  Let  us  melt  in 
pity  and  tenderness  on  their  behalf :  it 
will  often  do  far  more  for  union  and  edi- 
fication than  "  depth  of  learning,  knowl- 
edge of  antiquity,  authority  of  councils, 
sharpness  of  wit,  and  the  name  of 
Church,"  and  all  those  things  to  which 
we  attach  the  most  weight.  Hard  names 
serve  only  to  exasperate  :  harshly  judging 
others  leads  them  harshly  to  judge  us. 
Christ's  rule  is,  "judge  not."  The  mor- 
alist condemns  the  doctrinalist  for  enthu- 
siasm and  antinomianism,and  is  in  his  turn 
condemned  for  subverting  the  Gospel. 
Churchmen  and  dissenters  rail  against 
each  other.*    The  lukewarm  man  accus- 


*  These  thing's  are  seen  in  their  true  light  in 
a  dying-  hour.  Lewis  Du  Moulin  had  in  his 
life-time  published  various  violent  and  bitter 
things  against  Churchmen.  But  on  his  death- 
bed he  had  the  piety  and  integrity  to  sign  the 
following  recantation  :  "  As  for  my  books,  in 
which  I  mixed  many  personal  reflections,  I  am 
now  sensible  I  mixed  too  much  of  my  own  pas- 
sions and  bitterness  ;  and  therefore  I  disclaim  all 
that  is  personal  in  them,  and  am  heartily  sorry 
for  every  thing  I  have  written  to  the  defaming  of 
any  person.  I  humbly  beg  God,  and  all  those  I 
have  so  wronged,  pardon,  for  Jesus  Christ's  sake: 
and  am  resolved,  if  God  shall  spare  my  life, 
never  to  meddle  more  with  such  personal  things ; 
and  do  earnestly  exhort  all  people,  as  a  dying" 
man,  that  they  will  study  more  love  and  mutual 
forbearance  in  their  differences,  and  will  avoid 
all  bitter  and  uncharitable  reflections.  And  as 
I  pray  those  worthy  men  of  the  Church  of  Eng- 
land to  have  charity  and  tenderness  for  the  dis- 
senters from  them ;  so  I  beg  of  the  dissenters, 
that  they  would  have  a  due  regard  and  respect  to 
those  of  the  Church  of  England;  of  many  of  whom 
I  now  say,  let  my  soul  be  with  theirs  ;  and  that 
all  true  Protestants  may  heartily  unite  and  con- 
cur in  the  defence  and  preservation  of  the  holy 
reformed  religion,  now  by  the  mercy  of  God 
settled  among  us.  And  that  men  of  all  sides 
may,  according  to  St.  Paul's  rule,  cease  to  bite 
and  devour  one  another,  lest  wc  be  destroyed 
one  of  another :  and  that  whercunto  we  have 
already  attained  we  may  walk  by  the  same  rule, 
hoping  that  if  any  man  is  otherwise  minded  in 
some  lesser  things,  God  shall  cither  reveal  that 
to  him,  or  mercifully  forgive  it,  through  Jesus 
Christ,  into  whoso  hands  I  commend  my  spirit, 
and  desire  to  appear  before  God  in  and  through 
him  who  gave  himself  for  me,  and  therefore  do 
now  study  to  learn  of  him  to  he  meek  and  lowly 
in  heart,  and  to  love  all  the  brethren  as  he  loved 
me. 

Oct.  5,  1080.  Lewis  lv  Moulin." 


THE  CHRISTIAN  STUDENT. 


5S1 


es  the  zealous  of  pride  and  making  a 
party,  and  he,  in  his  turn,  is  charged 
with  lukewarmness  and  spiritual  death 
and  love  mourns  and  sighs  over  all.  One 
word  spoken  in  love  would  often  do 
more  than  a  thousand  words  of  hard 
censure,  or  volumes  of  controversy. 

It  may  promote  this  spirit  of  love  ever 
to  remember  our  own  natural  blindness, 
our  obligations  to  divine  grace,  and  our 
limited  knowledge  at  best.  Human 
judgment  on  divine  things  is  formed  from 
the  divine  light  imparted  to  us,  and  ac- 
cording to  evidence  that  comes  before  us 
'We  cannot  discern  the  whole,  perhaps,  of 
liny  case-  However  sound,  therefore,  our 
judgment  may  be  before  our  fellow-crea 
It u res,  it  is  at  the  best  very  imperfect  be 
tfore  God  j  but  however  defective  it  may 
•appear  to  men,  there  may  be  views  on 
rfthe  evidence  before  our  minds,  in  which 
t  may  be  correct.     We  must  not  then 


it 

,despise  each  other's   judgment.     The  Jluence.     Ten  thousand  things  are  not 


main  thing  requisite  to  form  a  judgment 
'according  to  the  mind  of  God,  the  only 
[thing  of  supreme  importance,  is  to  have 
that  spiritual  mind,  which  enables  us  to 
[discern  something  of  the  relative  propor 
tion  and  value  of  all  things,  and  raises 
[us  above  the  natural  selfishness  of  our 
hearts. 

We  may  learn  hence  to  be  very  for- 
bearing, and  tender  to  each  other's  appar- 
ent ignorances  and  infirmities.  Some- 
thing in  the  conduct  of  another  may  to 
us  appear  very  untrue  and  unjust,  ver\ 
severe  and  uncharitable;  but,  perhaps, 
the  light  of  heaven  may  discover  to  08, 
that  that  which  had  this  appearance  w  as 
in  reality,  from  the  situation  of  that  per- 
son, and  the  evidence  before  him,  an  em 
bracing  of  the  truth,  and  an  exercise  of 
great  forbearance,  kindness,  justice,  and 
charity.     To  their  unspeakable  am!  most 

joyful  surprise,  Christian  acquaintance!, 
who  were  cold  and  suspicious  on  earth, 
may  hereafter  /hid  that  they  greatly 
wronged  each  other,  ami  learn  afresh  to 
admire  that  grace  from  which  all  thai  It 
good  really  comes,  and  which  has  par 
doned  and  accepted  all. 


things,  believeth  all  things,  hopeth  all 
things,  endureth  all  things.  Charity 
never  faileth."  This  will  lead  us  to  put, 
if  possible,  a  favourable  construction  on 
the  words  of  those  from  whom  we  differ, 
and  enable  us  far  more  effectually  to  il- 
lustrate the  real  doctrine.  Men  very  of- 
ten mean  the  same  truth,  while  they  ex- 
press it  differently.  Yet  never  let  us 
practise  that  spurious  charity  which  is 
the  birth  of  indifference  and  infidelity. 
We  must  on  the  one  hand  "  hold  fast  the 
form  of  sound  words,"  and  on  the  other 
"  speak  the  truth  in  love."  Divine  Spir- 
it !  Thou  Spirit  of  truth  and  love  !  en- 
able us  to  manifest  by  these  graces  that 
we  are  thine  ! 

Remember  that  no  truth  is  revealed  in 
the  Scriptures  for  speculative  purposes, 
and  that,  however  Christians  may  differ 
on  the  speculative  point,  they  agree  in 
desiring  one  and  the  same  practical  in- 


revealed,  which  our  curiosity  would 
prompt  us  to  wish  had  been  revealed. 
Nothing  is  manifested  but  what  is  profita- 
ble for  us  to  know  for  devotional  and 
practical  use.  The  divine  sovereignty, 
the  freedom  of  grace,  the  operations  of 
the  Holy  Ghost,  the  attributes  of  God, 
are  all  most  inlluential  in  producing  those 
holy  tempers  and  dispositions  which 
Christians  profess  universally  to  desire, 
and  without  which  we  are  not  meet  for 
the  heavenly  inheritance.  It  should  tend 
to  draw  good  men  nearer  to  each  other, 

to  remember,  that  however  they  form 

different  spculative  conclusions,  on  doc- 
trinal points,  from  the  same  passages,  it 
real  Chiistians,  they  agree  in  practical 
conclusions, and  they  wish  for  themselves, 
and  for  each  other,  the  highest  possible 
degrees,  attainable  on  earth,  of  faith, 
hope,  and  love  of  conformity  to  the  di 
vine  mind  and  will,  of  humility,  eonti  i 
lion,  self-denial,  and  devoledncss  to  God. 
Il»  re  tlmre  is  no  dispute  among  them. 
The  differences  of  real  Christiana  arc 
more  as  to  the  mode  of  producing  these 
results,  than  as  to  the  results  themselves  ; 
and   how   painful  that  thOM  dUR  n  nces 


Let  us  ever  remember  the  nature  o!  should  oft.  n  he  so  maintained  as  to  del 
charity;  as  it  beareth,  or  coven  th,  ik  all  troy  the  very  results  which  tin  \  an  ami 


582 


THE  CHRISTIAN  STUDENT. 


ing  to  produce.  "  Whereto  we  have  al- 
ready attained,  let  us  walk  by  the  same 
rule,  let  us  mind  the  same  thing." 

Be  willing  to  suspend  your  judgment 
on  doubtful  points.  Is  there  nothing  to 
be  revealed  hereafter  ?  Are  there  no  high- 
er attainments  of  knowledge  after  years 
of  experience  in  the  Christian  life  and  of 
lengthened  study  ?  Will  not  the  glory  of 
the  heavenly  world  throw  a  full  blaze  of 
light  which  we  cannot  now  anticipate 
"  What  I  do  thou  k  no  west  not  know,  but 
thou  shalt  know  hereafter."  There  is 
much  holy  confidence  and  submission  to 
God  and  many  other  Christian  feelings 
to  be  exercised  in  such  a  suspense  of 
judgment.  On  great  points,  on  the  sal- 
vation of  Christ,  free  justification,  adop- 
tion, and  sanctification,  let  us  be  very 
bold  and  strenuous,  and  "  contend  ear 
nestly  for  the  faith  ;"  on  more  doubtful 
points,  when  we  have  not  clear  views, 
and  our  opinion  is  asked,  let  us  reply 
with  Augustine — "  I  had  rather  know 
than  be  ignorant  of  the  questions  which 
'  you  ask  me ;  but  because  I  cannot  attain 
it,  I  had  rather  admit  a  cautious  ignor 
ance,  than  profess  a  false  knowledge." 
This  seems  to  have  been  the  habit  of  his 
mind.* 

Endeavor  to  derive  practical  improve- 
ment from  controversy.  Differences  of 
opinion  should  teach  us  many  practical 
lessons.  When  eminent  scholars  and 
Chistians  disagree  in  important  points 
how  plain  the  duty  not  to  lean  to  our 
own  understanding,  but  to  be  as  babes  be- 
fore our  God,  ever  seeking  his  guidance ! 
This  is  a  school  in  which  we  should  learn 
humility,  forbearance,  and  candor,  the 
weakness  of  human  reason,  the  inestima- 
ble benefit  of  that  body  of  unquestionable 
and  incontrovertible  truth  which  we  have 
in  God's  book,  and  the  absolute  necessi- 
ty of  having  the  foundation  of  our  faith 
only  on  God's  word.  Seek-  to  make  a 
practical  use  of  known  truth,  and  that 
which  is  unknown  will  by  degrees,  as 
far  as  it  is  profitable,  be  revealed  to  you. 

The  different  views  of  Christians  have 
sometimes  been  perverted  to  keep  men 
from  all  religion.  Persons  have  made  it 
an  excuse  for  wholly  neglecting  their 


*  See  Milner'd  Chun  h  History.  Vul.  ii.  p. 
168. 


souls.  They  have  gladly  availed  them 
selves  of  such  a  plausible  argument,  am 
God,  leaving  them  to  their  own  wicke< 
wishes,  has  allowed  them,  in  justjudg 
ment,  to  go  on  in  the  way  wrhich  the; 
desired,  till  it  issued  in  their  everlasting 
ruin.  They  blind  their  minds  now  wit] 
the  sophistry,  "  Let  Christians  agree  01 
their  religion,  and  then  I  will  attend  U 
it."  The  sophistry  will  all  be  dispellec 
at  the  day  of  judgment,  and  the  neglec 
of  plain  things,  because  of  difference? 
about  more  obscure  things,  will  only  dis- 
close and  evidence  the  real  cause  of  this 
neglect — an  inward  hatred  of  God  and 
his  ways.  How  many  things  are  perfect- 
ly clear  and  undisputed,  among  all  hav- 
ing any  pretence  to  the  name  of  Chris- 
tians !  Attend  to  those.  There  is  a  glo- 
rious God — there  is  a  complete  Saviour 
— there  is  a  Guide  and  Sanctifier,  and 
Comforter — there  is  pardon  for  sin,  meet- 
ness  for  heaven,  resurrection  from  the 
dead,  judgment  to  come,  and  immortal 
bliss  for  the  righteous.  You  cannot 
doubt  these — they  are  clear — they  are 
without  controversy.  Use  them  daily 
and  improve  them,  and  intermeddle  not 
with  things  doubtful  and  mysterious,  till 
you  lose  all  religious  principles  and  all 
hope. 

But  if  called  to  maintain  and  defend 
scriptural  truth,'  remember,  that  without 
the  experience  of  the  power  of  that  truth, 
you  are  little  qualified  to  be  its  advocate, 
and  can  do  little  good.  Dr.  Owen  strong- 
ly urges  the  importance  of  having  abid- 
ing in  our  hearts  the  power  of  the  truth 
contended  for.  He  justly  says — "  AVhen 
not  the  sense  of  the  words,  but  of  the 
things  is  in  our  hearts ;  when  we  have 
communion  with  God  in  the  doctrine  we 
contend  for,  then  shall  we  be  garrisoned 
by  the  grace  of  God  against  all  the  as- 
saults of  men.  Without  this,  all  our  con- 
tending is  of  no  value  to  ourselves- 
What  am  I  the  better  if  I  can  dispute  that 
Christ  is  God,  but  have  no  sense  that  he 
is  a  God  in  covenant  with  my  soul  ? 
What  will  it  avail  me  to  evince,  by  testi- 
monies and  arguments,  that  he  has  made 
satisfaction  for  sin,  if,  through  my  unbe- 
lief, the  wrath  of  God  abides  on  me  ? 
Will  it  be  any  advantage  to  me  in  the 
issue  to  profess  and  dispute  that  God 
works  the  conversion  of  a  sinner,  by  the 


THE  CHRISTIAN  STUDENT. 


583 


rresistible  grace  of  his  Spirit,  if  I  was 
iever  acquainted,  experimentally,  with 
hat  opposition  to  the  law  of  God,  which 
b  in  my  own  soul  by  nature,  and  with 
he  efficacy  of  the  exceeding  greatness  of 
he  power  of  God,  in  quickening,  enlight- 
ning,  and  bringing  forth  the  fruits  of 
bedience  in  me?  It  is  the  power  of  the 
ruth  in  the  heart  alone,  that  will  make 
s  cleave  to  it  indeed  in  an  hour  of 
jmptation.  Let  us  not  then  think  that 
re  are  any  thing  the  better  for  our  con- 
iction  of  the  great  doctrines  of  the  gos- 
el,  unless  we  have  a  continual  expe- 
iience  of  their  necessity  and  excellency 
p  our  standing  before  God,  and  our  com- 
lunion  with  him.'5 

When  shall  we  rise  to  those  higher  re- 
ions  of  Christianity,  that  purer  and  bet- 
pr  air  of  Christian  faith,  and  hope,  and 
jve,  in  which  some  of  God's  favored 
ervant  have  lived — like  Enoch  walking 
v'ith  God;  or  like  Paul  saying,  "I  will 
ery  gladly  spend  and  be  spent  for  you, 
hough  the  more  abundantly  I  love  you, 
he  less  I  be  loved  ?" 

The  conflict  with  a  man's  own  corrup- 
ts is  one  step  toward  this.  When 
aily  struggling  with  the  power  of  in- 
/ard  sin,  and  humbled  to  the  dust  under 
he  continual  rebuffs  of  Satan,  when  sen- 
ible  that  there  is  an  inward  scene  of 
bominations  which  man  beholds  not,  but 
*od  beholds ;  who  can  be  severe  against 
tis  neighbor  ?  Leighton  well  speaks  of 
one  useful  controversy  or  dispute,  one 
ort  of  war,  most  noble  in  its  nature,  and 
nost  worthy  of  a  Christian,  and  this  not 
o  be  carried  on  against  enemies  at  a 
jeat  distance,  but  such  as  are  bred  with- 
n  our  own  breasts  ;  against  tin  se  it  is 
nost  reasonable  to  wage  an  endless  war, 
ud  them  it  is  our  duty  to  persecute  to 
loath." 

A  view  of  the  glory  of  the  Saviour  is 
nother  step  towards  that  holy  and  hc.iv- 
nly  spirit.  The  Church  cannot  be  unit- 
d  till,  like  the  inhabitants  above,  we  !>c- 
lold  "his  glory,  as  of  the  only-begotten 
>f  the  Father,  full  of  grace  and  truth  ;" 
nd  thence,  filled  with  love  and  admira 
ion,  aim  at  this  one  object,  the  advance- 
nent  of  his  honor,  and  the  exaltation  of 
lis  name- 


CHAPTER  VIII. 

The  Danger  connected  with  Study. 

There  may  be  some  ready  at  first  trt 
think  that  there  is  little  need  to  dwell  on 
this  point,  and  that  we  should  rather  urge 
the  indolent  to  active  study,  than  warn 
men  of  the  dangers  of  study.  But  the 
address  made  by  the  prophet  Isaiah  to 
Babylon  of  old,  is  still  too  applicable  in 
our  day — u  Thy  wisdom  and  thy  knowl- 
edge, it  hath  perverted  thee ;  and  thou 
hast  said  in  thine  heart,  I  am,  and  there 
is  none  besides  me."  And  it  must  be  ad- 
mitted that  wicked  men,  the  more  learn- 
ing they  have,  are  the  more  dangerous  to 
the  truth.  Their  abuse  of  knowledge  has 
led  pious  men  to  undervalue  learning,  as 
if  it  was  the  cause  of  this  evil,  and  the 
acquired  knowledge  was  to  blame  for  the 
moral  depravity  ;  but  it  may  effectually 
guard  against  such  errors  to  took  at  the 
extensive  usefulness  of  a  Hooker,  an  Ush- 
er, a  Hall,  or  a  Beveridgc,  in  the  Church 
of  England ;  an  Owen,  a  Charnoek,  a 
Howe,  and  an  Edwards,  among  those  of 
another  communion. 

Yet  are  there  real  dangers  encompass- 
ing and  surrounding  every  human  attain- 
ment, and  our  corruption  breaks  forth 
amidst  all  that  which  should  restrain  it. 
We  see  immense  learning  in  many  Bflh 
manists,  such  as  Bellarmine  and  others, 
and  all  their  talents  and  learning  pervert- 
ed to  the  maintenance  of  fundamental  er- 
rors. We  see  learning  without  piety  SI 
tensivcly  injurious  ;  pulling  np  its  pos- 
sessor with  intolerable  pride,  and  leading 
him  to  the  haughty  and  disdainful  eon- 
tempt  of  all  who  have  not  similar  learned 
acquirements. 

But  let  us  notice  more  distinctly  some 
of  the  dangers  of  study. 

Tbt  first  that  may  be  mentioned  is 
forming  our  relii'-ini/s  sentiments  from 
ftur  own  reusonini:  powers,  rather  than 
from  the  Divine  record.  Truths,  we  are 
tempted  to  think,  arc  to  be  made  out  by  f 
argument,  by  intellect,  by  the  powers  of 
the  mind,  and  by  human  literature,  lake 
our  first  parents,  we  are  seeking  divine 
wisdom  independently  of  God.  la  t  these 
controlling  thoughts  reign  over  and  reg- 


584 


THE  CHRISTIAN  STUDENT. 


ulate  our  studies :  God  can  only  teach  the 
things  of  God ;  he  teaches  in  his  word, 
and  under  the  guidance  of  his  Holy  Spir- 
it ;  every  thing  must  be  subject  to  that 
word,  and  every  thought  brought  "  into 
captivity  to  the  obedience  of  Christ." 
Nothing  whatever  ihat  is  human  will 
stand  against  his  word  ;  nor  will  our  own 
notions  in  the  least  help  us  when  we  ap- 
pear before  him,  and  have  to  give  account 
how  far  we  have  believed  and  acted  ac- 
cording to  that  word.  The  love  of  our 
own  sentiments,  because  they  are  our 
own,  seeking  to  display  our  skill  rather 
than  to  exercise  holy  feelings,  and  the 
desire  to  maintain  sentimnts  which  have 
been  once,  and  perhaps  without  due  pre- 
meditation, avowed,  have  led  to  much 
mischief.  Beware  of  your  own  particu- 
lar views,  and  especially  of  an  early  dec- 
laration of  them.  There  is  also  another 
view  in  which  we  may  regard  this  dan- 
ger :  when  we  receive  things  only  as  we 
can  comprehend  them  by  reason.  We 
may  see  to  what  an  awful  extent  this  has 
been  carried  among  the  Neologians  on  the 
continent,  who,  aiming  to  subject  every 
part  of  revelation  to  their  own  vain  con- 
ceptions of  what  is  right  and  wrong,  en- 
ter into  the  very  regions  of  infidelity.  But 
there  is  a  serious  degree  of  the  same  evil 
among  professing  Christians.  Every  thing 
is  with  some  to  be  so  made  out  by  reason, 
that  no  room  is  left  for  faith  in  the  prom- 
ises. They  will  go  as  far  as  their  rea- 
son will  carry  them,  but  they  hesitate 
where  something  above  reason  is  to  be 
received.  Now  though  God's  service  is 
in  the  highest  degree  a  reasonable  ser- 
vice, yet  the  very  peculiarity  of  Chris- 
tianity is  faith  in  the  promise.  This 
made  the  whole  army  of  believers  (Heb. 
xi.)  so  triumphant ;  this  carried  the  Apos- 
tles and  the  Reformers  through  difficul- 
ties insurmountable  to  leason  ;  and  only 
as  we  live  by  faith,  and  above  the  scanty 
reach  of  this  world's  wisdom,  are  we  gen- 
uine Christians,  glorifying  God  and  ad- 
vancing the  gospel. 

2.  A  similar  danger  to  the  one  last 
mentioned  is  taking'  our  sentiments  mere- 
ly from  human  authors :  we  say  mere- 
ly, for  there  is  a  just  respect  due  to  hu- 
man authority.  Parents  must  teach  their 
children  the  first  principles  of  religion  ; 


ministers  must  teach  their  people  the  gos- 
pel of  Christ ;  and  children  and  people 
should  hear  with  meekness  and  submis- 
sion the  word  of  truth.  But  Christian 
parents  and  faithful  teachers  will  be  anx- 
ious in  every  truth  which  they  teach,  to 
bring  before  those  whom  they  instruct 
the  only  sure  foundation  of  truth,  the 
word  of  God  ;  and  not  tell  them,  "  Take 
it  not  on  my  word,  but  on  the  word  of 
him  who  is  my  Teacher  and  my  Father, 
as  well  as  yours  ;"  this  will  give  its  just 
strength  to  religious  truth,  and  lay  a 
foundation  that  will  support  the  soul 
amid  all  the  shakings  and  storms  of  this 
life.  Too  generally,  however,  we  are 
leaning,  not  on  Jehovah  and  his  truth,  but 
on  man  and  his  opinions  ;  and  the  turning 
point  in  our  minds  is,  not  the  over- 
whelming testimony  of  the  sacred  word, 
after  a  due  search  of  that  word,  but  the 
weight  of  human  testimony,  and  so  hu- 
man writings  thrust  out  the  Divine  rec- 
ord. Luther  "  expressed  his  fear  even 
in  his  day  of  too  great  a  multiplication  of 
books  :  that  as  fathers,  councils,  and  doc- 
tors had  superseded  the  Apostles,  so  it 
should  be  again;  and  he  modestly  said 
he  wished  his  own  books  to  last  only  for 
the  age  in  which  they  were  written,  and 
which  they  might  serve  ;  believing  that 
God  would  give  to  succeeding  ages  their 
own  laborers,  as  he  had  always  hereto- 
fore done."* 

It  marks  a  tendency  to  this  danger, 
when  Christians  are  too  much  afraid  of 
this  world's  literature,  and  pay  too  much 
court  to  them,  and  speak  too  highly  of 
them,  as  if  men  greatly  skilled  in  hu- 
man learning  were,  on  that  account  alone, 
to  have  great  deference  shewn  to  them 
in  religion.  If  nationally  God  address- 
ed his  people,  "  I  have  raised  up  thy  sons, 
O  Zion,  against  thy  sons,  O  Greece  ;"  the 
day  too  will  come,  when  spiritually  it 
will  be  seen,  that  to  be  a  member  of  Zion, 
to  receive  the  lively  oracles,  to  know  and 
love  God,  is  infinitely  superior  to  all  the 
acquirements  of  classical  literature,  and 
all  the  arts  and  sciences  of  the  world. 

3.  Improper  motives  for  stud//  are 
very  common.  Some  will  read  to  pass 
away  the  time;  others  to  be  able  to  talk 


*  Sec  Scott's  Continuation,  Vol.  i.  p.  948. 


THE  CHRISTIAN  STUD  EXT. 


of  a  book  ;  others  to  gain  admiration  by 
criticising  it  ;  others  because  they  shall 
be  thought  ignorant  if  they  have  not  read 
it.  There  are  those  who  will  read  for 
the  very  purpose  of  finding  fault  and 
cavilling.  What  spiritual  profit  can  be 
expected  from  books  which  are  read  from 
these  motives !  How  can  improvement 
pe  reaped  when  it  was  not  even  thought 
of,  or  sought  for  !  The  mere  acquisition 
jf  knowledge,  for  the  pleasure  which  it 
jives,  or  for  the  superiority  which  it  con- 
fers, is  not  that  Christian  motive  from 
which  we  should  pursue  our  studies.  The 
Rev.  Mr.  Adam  forcibly  observes,  u  Read- 
ing is  for  the  most  part  only  a  more  refined 
•■species  of  sensuality,  and  answers  man's 
purpose  of  shuffling  off  his  great  work 
'with  God  and  himself,  as  well  as  a  ball 
br  a  masquerade."  Our  chief  motives 
'should  be  of  a  far  higher  kind  :  to  know 
'that  we  may  do  the  will  of  God:  to  be 
'better  fitted  for  serving  him  and  our  fel- 
low creatures  here ;  and  better  prepared 
for  the  everlasting  state  on  which  we  are 
bo  soon  to  enter. 

j  4.  Misdirection  in  study  is  a  very  se- 
rious danger.  When  first  a  thirst  of 
knowledge  is  excited  in  the  mind,  it  is 
•immensely  important  to  be  directed  aright. 
If  misdirected,  or  if  following  only  acci- 
dental circumstances,  a  person  reads  that 
Which  only  leads  him  astray,  it  may  cost 
aim  many  a  wearisome  step  back  again, 
md  days  and  years  of  usefulness  may  be 
•forever  lost.  There  have  been  ministers 
tfho  have  honestly  and  openly  before 
.heir  people  felt  themselves  constrained 
o  retract  what  before  they  had  taught  as 
Divine  truth  ;  and   infinitely  safer  and 

Happier  is  so  painful  a  result,  than  when 
flo  the  end  u  the  blind  lead  the  blind"  till 

»otli  are  lost.  In  general  it  is  not  safe 
to  go  wholly  in  the  track  of  any  human 
baity  ;  we  have  all  our  partialities.  Hut 

iow  shall  we  be  preserved  from  this  dan 
taer;  the  ignorant  need  a  guide,  ami  those 
without  knowledge  cannot  but  look  to 

others  who  at  least  possess  more  learning 

md  more  information  than  themselves  I 
The  chief  guard  is  the  word  of  God,  read 
vith  fervent  prayer,  and  practised  as  far 
'l8  we  know  with  holy  fear.  Possessing 
his  fear,  while  a  man  only  goes  as  far  as 
le  lias  clear  testimonies  of  Scripture,  he 

74 


585 

will  either  never  materially  err,  or  will 
in  the  result  be  preserved  from  all  fatal 
misdirection.  Remember,  "  with  the  well 
advised  is  wisdom."  Prov.  xiii.  10. 

5.  The  neglect  of  practical  piety  is 
another  danger  of  study.  Those  who  have 
eagerly  entered  into  studies  have  felt  this. 
It  is  the  remark  of  Heutius,  in  describ- 
ing his  own  experience  on  this  point,  "  I 
was  entirely  carried  away  by  the  pleasure 
which  I  found  in  learning,  and  that  end- 
less variety  which  it  affords  had  so  taken 
up  my  thoughts,  and  seized  all  the  ave- 
nues of  my  mind,  that  I  was  altogether 
incapable  of  any  sweet  and  intimate  com- 
munication with  God.  These  wander- 
ings and  indisposition  of  mind  have  ever 
been  my  grand  failing,  and  they  still 
break  in  on  my  prayers,  and  quite  de- 
prive me  of  all  the  benefit  that  I  should 
reap  from  them.  When  I  withdrew  in- 
to religious  retirement,  in  order  to  recol- 
lect my  scattered  thoughts,  and  fix  them 
on  heavenly  things,  I  experienced  a  dry- 
ness and  insensibility  of  soul,  by  which 
the  Holy  Spirit  seemed  to  punish  this  ex- 
cessive bent  to  learning,  and  the  indiffer- 
ence which  I  had  for  my  spiritual  ad- 
vancement." 

From  the  intense  interest  which  close 
study  calls  forth,  and  from  the  immense 
importance  of  the  truths  which  we  are 
considering,  we  are  apt  to  get  so  abstract- 
ed in  our  studies  as  to  neglect  our  daily 
duties.  Hereafter  we  shall  contemplate, 
admire,  and  enjoy  ;  here  we  are  born  to 
toil  and  labor.  Hut,  in  fact,  no  studies 
leach  more  effectually,  as  we  have  shown, 
than  a  faithful  practice  of  religion  ;  inter- 
course with  the  poor,  visits  to  the  sick 
and  dying, actual  conversations  with  per- 
sons in  spiritual  difficulties,  give  an  ex- 
perimental knowledge  of  Theology  far 
beyond  books.  Never  let  that  time  be 
given  to  private  Studies,  which  positive 
and  plain  duties  call  for.  For  instance, 
the  duties  of  his  station  in  life  B&USt  not 
lie  neglected  by  the  Christian;  the  du 
ties  of  visiting,  instructing,  and  comfort- 
ing the  sick,  the  tempted,  and  the  afflict- 
ed, must  not  he  omitted,  in  order  to  at 
tend  to  private  studies.  God  gives  dif 
ferent  gifts.  Some  men  are  more  cspe 
cially  qualified  for  learned  pursuits,  and 
called  to  them,  and  may  therctore  more 


586 


THE  CHRISTIAN  STUDENT. 


entirely  devote  themselves  to  them  ;  but 
might  not  some  who  have  been  thus  oc- 
cupied, who  have  seemed  to  vegetate  in 
books,  and  to  bring  no  result  of  real  pro- 
fit to  the  Church,  have  been  far  better 
employed  in  directly  practical  and  bene- 
ficial services  to  the  Church  ?  We  must 
attend  to  the  practical  part  of  religion, 
if  we  would  avoid  the  dangers  of  merely 
theoretical  views  in  the  mind,  which  may 
be  worse  than  useless. 

We  sometimes  see  the  painful  case,  of 
one  who  is  fully  acquainted  with  the  the- 
ory of  religion,  but  ignorant  of  its  power  ; 
having  bright  intellectual  light  on  the 
subject  of  religion,  but  no  spiritual  per- 
ception. Such  an  one  may  have  very 
clear  views  of  the  truth,  and  be  able  to 
state  them  distinctly,  and  to  instruct  and 
edify  others,  but  yet  be  far  from  that 
meekness,  humility,  and  love,  and  heav- 
enly-mindedness  which  mark  the  Chris- 
tian ; — he  has  that  carnal  mind,  which 
is  death-,  but  not  that  spiritual  mind, 
which  "  is  life  and  peace."  It  is  very 
possible  to  hold  "  the  truth  in  unright- 
eousness j  and  of  all  characters  this  is 
the  most  awful,  for  it  takes  the  very  wea- 
pons that  should  overthrow  sin,  and  eith- 
er locks  them  up,  or  blunts  their  edge,  or 
turns  them  to  the  maintenance  of  that 
which  they  should  destroy. 

Bishop  Butler  makes  a  reflection  which 
is  most  awakening  and  important  to  all 
students  and  teachers,  that  "  Going  over 
the  theory  of  virtue  in  our-  thoughts, 
talking,  well  and  drawing  fine  pictures  of 
it,  this  is  so  far  from  necessarily  or  cer- 
tainly conducing  to  the  habit  of  it,  in  him 
who  thus  employs  himself,  that  it  may 
harden  the  mind  in  a  contrary  course, 
and  form  a  habit  of  insensibility  to  all 
moral  obligations.  For  from  our  very 
faculty  of  habits,  passive  impressions 
by  being  repeated  grow  weaker,  and 
thoughts  by  often  passing  through  the 
mind  are  felt  less  sensibly."  Let  us 
very  seriously  and  constantly  watch 
against  this  danger,  by  personally  and 
practically  applying  to  ourselves  the 
truths  which  we  learn  or  teach.  Watch 
against  your  studies  tempting  you  to  ne- 
glect devotion.  Nothing  is  a  more  com- 
mon snare,  and  none  more  ruinous  than 
to  think  that  knowledge  is  a  more  desi- 


rable attainment  than  piety — speculative 
truths  than  devout  and  holy  feelings. 
You  can  neither  obtain  personal  advan- 
tage from  reading,  nor  be  eminently 
useful  among  your  fellow  Christians, 
whatever  literary  acquirements  you  may 
obtain,  without  the  spirit  of  devotion,  and 
that  impressive  and  realizing  communion 
with  God,  which  will  give  spirituality 
and  unction  in  all  your  intercourse  with 
others. 

6.  A  contempt  of  others  if  they  are  ig- 
norant,is  another  danger  of  study.  If  a 
man  cannot  with  logical  exactness  define 
his  sentiments,  or  does  not  know  lan- 
guages, or  has  not  read  certain  books,  a 
learned  student  will  despise  him  ;  but,  as 
Bishop  Bedell  observes,  "  Religion  is  not 
logic,  and  he  that  cannot  give  a  true  defi- 
nition of  the  soul,  is  not  for  that  reason 
without  a  soul;  so  he  that  defines  not 
faith  truly,  may  nevertheless  have  true 
faith."  But  how  little  reason  is  therefor 
contempt,  when  we  remember  that  be- 
sides human  industry,  Divine  teaching  is 
absolutely  requisite  for  acquiring  saving 
knowledge ;  and  a  man  cumbered  with 
the  whole  load  of  human  learning,  may 
after  all  be  a  castaway,  and  only  perish 
with  an  aggravated  condemnation  ;  while 
a  man  with  no  more  knowledge  than  the 
publican,  or  the  dying  thief,  or  the  con- 
verted jailor,  may  yet  be  justified  and 
forever  saved.  Wre  ought  to  "  honor  all 
men."  Every  human  being  has  an  im- 
mortal soul,  which  is  of  more  value  than 
all  the  world.  If  only  a  man  saves  his 
own  soul  and  thus  secures  his  everlasting 
welfare,  whatever  other  attainment  he 
fails  of,  or  is  disappointed  in,  he  will  in 
the  result  be  found  to  be  infinitely  wiser 
and  happier,  than  the  most  prosperous 
and  learned  worldly  man  who  loses  that 
soul.  How  instructive  the  history  of  the 
rich  man  and  Lazarus !  Remember,  "  a 
scorner  seeketh  wisdom  and  findeth  it 
not." 

7.  Another  danger  which  may  be  con- 
sidered under  this  head,  is  not  obvious  at 
first  sight,  but  is  of  very  extensive  and 
mischievous  consequences,  namely,  that 
of  learning  leading  us  to  speak  or  preach 
rather  to  the  capacity  of  the  learned, 
than  to  the  capacity  of  those  whom  we 
have  chiefly  to  address,  the  middle  and 


THE  CHRISTIAN  STUDENT. 


587 


the  lower  classes.  Nothing  is  more  diffi- 
cult than  for  a  learned  man  to  speak  fa- 
miliarly, plainly,  and  perspicuously  to  the 
poor,  and  to  bring  the  great  truths  of  re- 

1  ligion,  simply  and  obviously  before  them. 
It  requires  the  highest  stietch  of  intellect 
to  do  this.  The  following  fact  may  il- 
lustrate these  sentiments :  Luther  and 
Bucer  had  both  been  preaching  at  a  meet- 
ing of  Protestants,  and  Luther  with  re- 
markable energy  and  effect.    "  After  Bu- 

■  ccr's  sermon  he  supped  with  Luther,  who 
in  the  course  of  conversation  commended 

1  the  discourse  of  his  guest,  but  added  that 
he  himself  was  the  better  preacher.  Bu- 

|  cer  receiving  this  remark  with  his  accus- 

1  tomed  mildness,  assented.  Luther  then 
spoke  seriously  and  said,  "Do  not  think 

1   that  I  mean  to  boast  foolishly,  I  well 

\  know  my  own  deficiencies,  and  that  I  am 
unable  to  deliver  such  an  ingenious  and 
learned  discourse,  as  we  have  this  day 
heard  from  you  ;  but  when  I  am  in  the 
pulpit,  I  consider  who  my  hearers  are. 
and,  because  the  greater  part  are  an  un- 
learned and  simple  people,  I  preacli  what 
I  think  they  can  understand.  But  you 
take  a  higher  flight,  but  are  not  under- 
stood by  our  poor  people.  In  this  I  act 
like  a  kind  mother  who  gives  her  craving 
infant  the  breast,  thus  feeding  it  with  her 
milk  as  well  as  she  is  able,  and  thinks 
this  better  for  its  nourishment  than  if 
mixed  with  Iht  BWIMllHl  and  choicest  syr- 
ups, and  preparations  of  art."  Luther 
said  on  another  occasion,  "  They  are  the 
best  preachers  for  the  common  people 
who  teach  familiarly,  in  a  homely  way, 
popularly,  and  most  simply." 

8.  Intellectual  pride  is  perhaps  the 
chief  danger  of  study.  A  man  may  so 
pursue  even  religious  studies  as  to  foster 
the  most  evil  passions  of  pride,  self-exal 
tation,  ambition,  love  of  power,  and  the 
like.  He  may  seek  to  be  a  groat  divine 
rather  than  •  sincere  Christian.  Dr. 
Owen  speaks  most'  instructively  of  this 
temptation  ;  "  A  man  begins  to  be  in  im- 
pute for  piety,  wisdom,  learning,  or  the 
like;  he  is  spoken  of  much  to  thai  pur- 
pose; bit  heart  is  tickled  to  hear  of  it, 

and  his  pride  and  ambition  affected  with 
it.  If  this  man  now  with  all  his  Strength 
ply  the  things  from  whence  his  repute, 
and  esteem,  and   glory  among  men  do 


spring,  with  a  secret  eye  to  have  it  in- 
creased, he  is  entering  into  temptations, 
which  if  he  take  not  heed,  will  quickly 
render  him  a  slave  of  lust.  So  it  was 
with  Jehu  ;  he  perceived  that  his  repute 
for  zeal  began  to  grow  abroad  and  he  got 
honor  by  it ;  Jonadab  comes  now  in  his 
way,  a  good  and  holy  man  ;  now,  thinks 
Jehu,  I  have  an  opportunity  to  grow  in 
the  honor  of  my  zeal  ;  so  he  calls  Jona- 
dab to  him  and  to  work  he  goes  most 
seriously:  the  things  he  did  were  good 
in  themselves,  but  he  was  entered  into 
temptation,  and  served  his  lust  in  all  he 
did.  So  it  is  with  many  scholars;  they 
find  themselves  esteemed  and  favored  for 
their  learning,  this  takes  hold  of  their 
pride  and  ambition  of  their  hearts  ;  hence 
they  set  themselves  to  study  with  all  dil- 
igence, day  and  night,  a  thing  good  in  it- 
self, but  they  do  it  that  %ey  may  satisfy 
the  thoughts  and  words  of  men  wherein 
they  delight ;  and  so  in  all  they  do,  they 
make  provision  for  the  flesh  to  fulfill  the 
lusts  thereof.  It  is  true,  God  oftentimes 
brings  light  out  of  this  darkness,  and  turns 
things  to  a  beiter  issue.  After,  it  may  . 
a  man  has  studied  sundry  years  with  an 
eye  upon  his  lusts  ;  his  ambition,  pride, 
and  vain  glory;  rising  early  and  going 
to  bed  late,  to  give  them  satisfaction,  God 
comes  in  with  his  grace,  turns  the  soul 
to  himself,  robs  those  Egyptian  lusts,  ami 
so  consecrates  that  to  the  use  of  the  Tab- 
ernacle which  was  provided  for  idols." 

The  first  suggestion  of  Satan  was  to 
excite  unbelief,  and  the  n»  \t  vraf  to  fos- 
ter pride.  The  first  lesson  in  the  school 
of  Christ  is  to  trust  only  in  the  Lord,  and 
to  renounce  all  our  wisdom.  ''Trust  in 
the  Lord  with  all  thine  heart,  and  ban 
not  to  thine  own  understanding.  Be  not 
wise  in  thine  ow  n  eyes."  The  wash  to 
set  ourselves  above  all  others,  is  a  main 
lest  evidence  of  our  fallen  nature. 

This  intellectual  pride  infinitely  over 
values  languages,  literature,  and  human 
science,  underrates  our  natural  darkness, 
and  slights  Christ  and  his  Spirit.  I'llilip 
Henry  (himself  no  contemptible  scholar) 
remaiks  on  Isaiah,  I,  I,  M  The  Lord  hath 
given  me  the  tongue  of  the  learned,"  &r. 
u  The  true  learning  of  a  gospel  minister 
consists  not  in    being  able  to  talk  Latin 

SoanUy,  and  to  dispute  m  philosophy,  but 


588  THE  CHRISTIAN  STUDENT. 


in  being  able  to  speak  a  word  in  season 
to  weary  souls.  He  that  knows  how  to 
do  that  well  is  a  learned  minister." 

How  great  is  the  danger  of  literary 
pride!  It  puts  God  at  a  distance  from 
us.  He  4'  knoweth  the  proud  afar  off." 
Psalm  cxxxviii,  6.  He  dwells  in  the 
lowly  bosom.  There  are  some  valuable 
remarks  on  this  subject  in  a  sermon  by 
Bishop  Blomfield,  a  prelate,  from  his  own 
superior  acquirements,  well  qualified  to 
give  such  a  testimony.  After  ably  show- 
ing that  the  cultivation  of  the  under- 
standing gratifies  the  pride  of  man,  from 
the  contemplation  of  its  own  strength, 
discernments,  and  achievements,  and  its 
exultation  in  discovering  the  mistakes  and 
failures  of  others,  he  observes,  ;£  The 
pride  of  human  reason  thus  fostered  and 
flattered,  comes  at  length  to  rely  exclu- 
sively on  its  oirn  energies  and  resources, 
doubts  and  disbelieves  everything  which 
it  cannot  perfectly  comprehend,  erects 
its  own  standard  of  moral  and  religious 
truth,  and  suspends  from  its  own  shifting 
and  uncertain  centre,  its  balance  of  right 
and  wrong.  To  such  a  case,  how  awful- 
ly applicable  are  the  words  of  St.  Paul, 
"  Knowledge  puffeth  up,  but  charity  edi- 
fieth :  and  if  any  man  think  that  he 
knoweth  any  thing,  he  knoweth  nothing 
yet  as  he  ought  to  know."  1  Cor.  viii,  1, 
2. 

9.  Misusing  and  abusing  texts  of 
Scripture  is  also  to  be  guarded  against. 
There  is  need  of  this  caution.  How  of- 
ten is  that  text  abused,  "  Charity  shall 
cover  the  multitude  of  sins" — (1  Pet.  iv, 
8,)  by  applying  the  term  sins  to  our  own 
sins,  and  not  those  of  our  fellow  crea- 
tures. (See  Prov.  x,  12.)  Thus  the  text 
in  Micah,  "  What  does  the  Lord  require 
of  thee,  but  to  do  justice,  and  to  love 
mercy,  and  to  walk  humbly  with  thy 
God,"  (with  similar  texts,  such  as  Eccles. 
xii,  13,  &c.)  has  been  applied  to  the  no- 
tion that  we  can  be  saved  by  our  own 
obedience,  instead  of  the  true  use,  to 
show  us  our  duty,  and  humble  us  in  the 
sense  of  our  disobedience.  Very  many 
instances  of  this  kind  might  be  given. 
It  is  a  very  dangerous  thing  thus  to  per- 
vert God's  word.  Men  seldom  fall  into 
the  sin  of  literally  taking  away  from  or 
adding  sentences  to  God?s  word,  but  they 


often  commit  this  sin,  in  spirit,  by  tak- 
ing away  from  or  adding  to  the  sense  of 
Scripture,  and  putting  their  own  pervert- 
ed construction,  so  as  in  reality  totally 
to  change  the  word  of  God.  But  how 
awful  are  the  solemn  and  closing  declar- 
ations of  Scripture,  "  If  any  man  shall 
add  unto  these  things,  God  shall  add  un- 
to him  the  plagues  that  are  written  in 
this  book :  and  if  any  man  shall  take 
away  from  the  words  of  the  book  of 
this  prophecy,  God  shall  take  away  his 
part  out  of  the  book  of  life,  and  out  of 
the  holy  city,  and  from  the  things  which 
are  written  in  this  book."  An  author 
may  well  tremble  at  his  own  responsi- 
bility under  such  a  declaration. 

10.  Reading  books  which  ice  are  well 
satisfied  are  erroneous,  out  of  mere  cu- 
riosity, is  no  uncommon  danger.  To 
read  what  is  to  our  own  conscience  a 
manifestly  erroneous  book,  unless  there 
be  a  clear  call  of  duty  to  do  so,  such  as 
the  necessity  we  may  be  under  of  an- 
swering it,  for  the  conviction  of  those 
with  whom  we  are  connected,  who  have 
been  misled  by  it,  is  the  very  way  to  un- 
settle our  own  minds  and  perplex  our 
paths.  It  is  dangerous  to  try  the 
strength  of  the  constitution  by  tamper- 
ing with  poison,  and  it  is  yet  more  dan-' 
gerous  to  tamper  with  error  which  is 
spiritual  poison.  It  may  be  necessary' 
for  a  clergyman  to  have  books  of  this 
kind,  for  the  sake  of  reference  ;  but  there 
are  many  books  which  he  may  have  in 
his  library  which  it  would  be  very  preju- 
dicial for  him  to  be  often  reading,  as  it 
would  either  generate  a  controversial 
spirit,  or  deteriorate  and  lower  his  own 
tone  of  religion. 

11.  There  is  a  danger  of  overvaluing 
or  unduly  pressing  what  is  in  itself 
good.  Let  not  the  student  fall  into  that 
which  in  .medicine  would  be  called 
quackery:  or  give  any  one  particular 
truth  that  prominence,  and  make  it  of 
that  distinguished  importance,  as  if  it 
alone  would  heal  all  our  spiritual  mala- 
dies. It  is  true  that  all  truth  is  intimate- 
ly associated,  and  if  you  hold  one  dis- 
tinctly, others  are  implied:  it  is  true  that 
eminent  men  have  been  raised  up  to  re- 
vive particular  truths,  and  have  been 
honoured  in  doing  so ;  but  from  an  over- 


THE  CHRISTIAN  STUDENT. 


weening  conceit  of  our  own  wisdom,  not 
regarding  that  infinite  wisdom,  which, 
seeing  every  exigency  of  the  soul,  has 
in  the  Scripture  met  that  exigency  with 
appropriate  truth,  we  may  here  fall  into 
serious  mistakes,  to  the  great  injury  of 
ourselves  and  others.  This  evil  is  the 
more  serious  when  our  own  notions  are 
regarded  as  this  eminent  truth.  We 
may  think  our  own  views  to  be  so  essen- 
tial to  religion,  that  if  men  hold  these 
things  they  are  religious,  and  if  they 
'hold  them  not  they  are  not  religious. 
'The  remedy  of  this  danger  is,  first,  the 


the  miseries  produced  by  unsanctified 
science  througli  the  continent.  Jmmense 
talents,  without  religious  control  or  re- 
straint, became  a  vast  engine  for  desolat- 
ing the  world  ;  the  worst  human  passions 
were  let  loose  by  men  of  fine  genius, 
and  wit,  and  science,  and  in  their  wild 
licentiousness  every  kind  of  iniquity 
abounded. 

Religion  re-acts  with  a  great  blessing 
on  science  ;  but  how  little  can  science  do 
for  man's  highest  happiness  without  re- 
ligion !*  While  it  is  a  great  satisfaction 
to  be  able  to  state  that  the  men  who  bate 
scriptural  proportion  of  faith;  let  uslmade  the  greatest  advances  in  science 


give  things  a  prominence  as  the  Scrip- 
tures do,  and  omit  nothing  which  the 
Scriptures  reveal  as  truth:  and  then, 
•constant  prayer  for  divine  help,  to  keep 
us  from  leaning  to  our  own  understand- 
ing. 

12.  In  addition  to  general  dangers, 
common  to  all,  each  individual  has  in  his 
peculiar  circumstances,  special  tempta- 
titms.  Each  age,  and  each  situation  of 
life  has  these  :  those  of  youth  are  rash- 
ness, credulity,  presumption,  unmeasured 
statements,  &c. — Those  of  age  are  ex 
cessive  caution,  hesitation,  delay,  suspi- 
cion, and  complaining.  The  rich  and 
great  are  in  danger  of  haughtiness  and 
dogmatism  ;  and  the  poor  of  cringing 
or  speaking  evil.  Men  of  brilliant  talents 
^nd  of  lively  imagination,  men  of  pro 
found  and  close  thinking,  and  men  of 
tender  and  affectionate  feelings,  have  each 
the  respective  dangers  of  their  peculiar 
excellencies:  these  things  may  become 
temptations  and  affect  our  reception  of 
the  truth,  and  we  should  watch  and  pray 
against  them.  Divine  grace  can  give 
our  natural  tendencies  a  happy  direction 
and  make  us  in  every  station  u  like  I  tree 
that  bringeth  forth  his  fruit  in  his  season.'' 

13.  If. there  be  these  dangers  in  relig- 
ious study,  there  are  not  fewer  dangers 
in  scientific  studies.  These  arc  m  their 
place  important,  but  if  panned  without 
religious  views  and  feelings,  tin  y  may 
lead  to  serious  mischief.  Paul  was  pe- 
culiarly neglected  and  denied  at  Athens. 
While  in  the  dark  ages  we  have  si  en  the 
low  state  to  which  religion  was  reduced 
without  learning,  we  have  also  seen,  in 
the  last  century,  on  a  prodigious  scale, 


have  been  steady  friends  to  religion ;  it 
cannot  be  denied  that  men  of  science 
have  sometimes  been  found  among  the 
leaders  of  infidelity.  They  cannot  bear 
the  humbling  truths  of  religion,  and  arc 
filled  with  indignation  at  its  holy  and 
strict  requirements,  and,  "  vainly  puffed 
up  by  their  fleshly  mind,"  they  neither 
enter  themselves,  nor  willingly  allow 
others  to  enter  the  kingdom  of  heaven. 

Some  sentiments  on  this  subject,  in 
the  sermon  already  quoted,  are  truly 
sciiptural,  and  forcibly  impressed  ; — M  In 
all  ages  of  the  world  it  has  been  the  way 
of  mankind  to  bestow  far  greater  pains 
upon  the  cultivation  of  the  faculties,  the 
strengthening  of  the  reasoning  powe  rs, 
and  the  refining  of  taste,  than  upon  the 
less  pleasing  and  more  arduous  task  of 
correcting  vicious  propensities  and  habits, 
purifying  the  conscience,  and  fixing  in 
the  mind  principles  of  piety  and  charity. 
— The  cultivation  of  the  understanding 
gratifies  the  pride  of  man.  while  the  dis 
ciplinc  of  the  passions  implies  its  morti- 
fication." After  showing  very  forcibly 
the  dangers  which  may  follow,  from  tin 
mere  cultivation  of  the  intellect,  it  is  ad 
ded,  "Whatever  has  a  manifest  tendency 
to  exalt  the  dignity  of  the  human  under- 
standing, to  the  disparagement  of  prac- 
tical religious  know  ledge,  or  to  make  the 
one  entirely  independent  of  the  other, 
we  deprecate  and  withstand,  as  ineonsis 
tent  with  thai  true  philosophy,  and  wo 

may  add  that  genuine  philanthropy, 

whose  chief  aim  and  lesson  is  to  ca«t 
down  imaginations,  and  e\ (  i  \  ftigfa  thing 
that  exaltelh  itself  aijainsl  the  know  ledge 
of  (iod.  and  that  the  soul   may  be  fit  to 


590 


THE  CHRISTIAN  STUDENT. 


partake,  in  his  means  of  grace,  and  his 
promises  of  glory.  We  are  persuaded 
by  experience,  as  well  as  certified  by  the 
word  of  God,  that,  as  with  the  truly  re- 
ligious man  every  fresh  accession  of 
knowledge,  of  what  kind  soever,  teaches 
a  lesson  of  humility,  and  adds  to  the 
materials  of  piety  and  thankfulness ;  so 
with  the  unbeliever  and  the  profane, — 
each  step  which  is  taken  in  the  paths  of 
science  is  one  step  further  from  God,  in- 
asmuch as  it  ministers  to  pride  and  self- 
sufficiency,  and  exalts  understanding 
above  conscience  and  the  testimony  of 
the  Spirit." 

Medical  and  Legal  Students,  in  pur- 
suing their  professional  studies,  are  ex- 
posed to  many  temptations,  which  may 
materially  affect  and  injure  their  higher 
pursuits  of  religious  knowledge.  Each 
profession  has  had,  and  still  has,  eminent 
and  well  instructed  Christians  ;  but  in 
the  course  of  the  lectures  which  medical 
men  attend,  not  to  speak  of  materialism, 
is  there  not  a  leaving  of  God  out  of  his 
own  world,  and  an  introducing  of  another 
deity,  under  the  terms  nature,  and  the 
course  of  nature  ?  It  is  to  be  feared 
that  the  Christian  student  will  find  many 
of  his  fellow-students,  in  both  profes- 
sions, to  be  professed  infidels,  and  many 
without  any  religion  !  Seductions  will 
be  presented  on  every  side,  either  to  give 
up  his  religion,  or  wholly  to  neglect,  it. 
Be  aware  of  such  dangers.  Be  cautious 
in  the  choice  of  your  companions;  do 
not  willingly  and  unnecessarily  join  your- 
self to  the  wicked.  Be  not  easily  drawn 
into  argument  with  those  who  only  want 
to  display  their  own  infidelity.  It  is  our 
duty  to  give  a  solid  answer  to  a  real  in- 
quirer for  the  truth's  sake  ;  it  is  not  our 
duty  to  attempt  to  meet  every  cavil  of 
the  captious.  Simply  confess  your  Sa- 
viour by  your  testimony  and  conduct, 
and  your  character  will  in  the  result  be 
the  best  evidence  of  your  principles. 

It  is  well  to  be  acquainted  with  these 
dangers,  that  we  may  watch  against 
them.  Humility  and  the  fear  of  the 
Lord,  a  praying  spirit  and  a  single  eye, 
will  keep  a  man  in  the  right  path.  The 
Lord  will  watcli  over  those  who  confide 
in  him,  and  his  Spirit  will  guide  them 
unto  all  truth. 


I  cannot  close  this  chapter  better  tha 
in  the  devout  words  of  Ambrose  Serl 
from  his  Horae  Solitarae,  a  work  full  ( 
fine  devotional  feeling  :  "  O  thou  belie- 
er  !  pray  to  be  emptied  more  and  moi 
of  thyself,  of  thy  carnal  will,  and  of  a 
unsanctified  knowledge,  that  thou  maye; 
be  filled  with  Jesus,  and  with  that  wi: 
dom  which  leadeth  to  the  contemplatio 
of  God,  and  to  the  everlasting  enjoymei 
of  him.    Neither  much  nor  little  huma 
knowledge  will  hurt  thee,  if  it  be  tin; 
subordinate  in  thy  soul  to  that  which  i 
divine.     Learning  is  a  useful  servan 
but  must  never  be  the  master.    Let  i 
follow  thee  to  Christ,  and  not  lead  the 
from  him.    If  thou  art  rightly  taugh! 
thou  wilt  see  the  shallowness  of  all  hu 
man  erudition,  and  how  little  that  de 
serves  the  name  of  science  which  mor 
tals  are  proud  to  know.    Thou  wilt  lean 
the  most  difficult  and  abtruse  subject  ir 
the  world,  which  no  man  ever  could 
learn  without  divine  instruction ;  even 
thine  own  ignorance — a  branch  of  know- 
ledge which  men  abhor  to  be  acquainted 
with,  but  which,  after  all,  is  the  summit 

of  their   attainments  upon  earth  Be 

watchful  over  every  earthly  furniture  of 
the  mind ;  because  in  this  corrupt  state 
it  will  naturally  bear  a  close  attachment 
to  envy  and  pride.  When  thou  art  sweet- 
ly taught  of  God,  thou  wilt  see  aright 
in  what  rank  thou  art  to  place  all  human 

attainments  One  lesson  from  Christ  will 

make  thy  heart  burn  far  more  than  all 
the  pompous  knowledge,  or  rather  splen- 
did ignorance  of  the  schools ;  he  will 
instruct  thee,  not  only  by  lessons  of  wis- 
dom, but  also  by  lessons  of  love.  He 
has  promised  to  be  with  his  people  al- 
ways, and  to  the  end  of  the  world ;  and 
therefore  he  will  ever  be  with  thee,  guid- 
ing thee  by  his  counsel  till  he  hath  brought 
thee  to  glory." 


CHAPTER  IX. 

Practical  Rules  for  Study. 

In  all  our  conduct  it  is  important  to 
keep  a  vigilant  eye  upon  that  which  God 
mainly  regards,  the  heart,  or  the  motives 


THE  CHRISTIAN  STUDENT. 


591 


vhich  influence  our  minds.  This  is  es- 
>ecially  important  in  study.  Time  may 
>e  wasted  or  lost  in  reading,  nay  in  read- 
ng  valuable  works,  if  the  motives  which 
nfluence  us  be  carnal,  if  the  end  be  un- 
vorthy. 

We  are  apt  to  aim  at  wrong  ends. 
The  general  principle,  "Seek  first  the 
,:ingdom  of  God  and  his  righteousness,'1 
hould  regulate  also  our  studies.  No 
.'hristian  can  have  studied  much  without 
■xperiencing  the  temptations  which  are 
•onnected  with  it,  to  deviate  from  this 
>rinciple.  Could  we  more  simply  aim  at 
,he  right  end  in  acquiring  knowledge,  how 
pften  would  it  rectify,  and  improve,  and 
flevate  our  studies  !  We  might  not  gain 
Jo  much  the  increase  of  that  knowledge 
fvhich  increases  sorrow  (Eccles.  i,  18)  ; 
,,ve  might  not  have  a  name  among  men, 
)ut  we  should  gain  that  better  wisdom 
*vhich  comes  from  above. 

A  few  practical  rules,  some  of  which 
lave  indeed  in  substance  been  expressed 
n  the  preceding  paits  of  this  work, 
nay  direct  the  reader's  mind  to  those 
points,  which  call  for  most  attention,  and 
nay  most  materially  assist  him  in  his 
progress. 

L  Ever  Remember  the  vast  impor- 
tance of  a  right  state  of  mind,  in  order 
In  profitable  study.  Look  at  the  case  of 
the  Corinthians.  The  Apostle  would 
jiot  teach  them  the  more  difficult  doc- 
trines of  religion,  because  their  minds 
were  worldly  and  carnal.  He  fed  them 
with  milk  and  not  with  meat,  because 
they  could  not  bear  the  moat.  A  carnal 
mind,  in  real  converts,  will  thus  prevent 
them  from  receiving  the  whole  truth. 
The  grand  impediments  to  the  aeijuisi- 
tion  of  truth  are  those  which  relate  to  tie 
state  of  the  mind,  such  as  the  pride  of 
learning,  the  desire  of  victory,  the  love 
of  ease  and  preferment  in  this  world, 
ranging  ourselves  under  human  authority 
and  popular  opinion,  joining  one  side, 
and  the  like.  And  the  great  help  to  its 
aqquisition  is  a  pure  and  holy,  a  teacha- 
ble, meek,  and  humble  mind,  a  mind  open 
to  the  Scriptures,  and  ready  to  how  w  hol- 
ly to  the  whole  will  of  (Jod.  Thus  has 
God  made  the  extensive  range  of  divine 
truth,  in  all  its  parts,  the  test  ami  the  it 
ward  of  a  simple  and  upright  mind. 


Such  a  mind  readily  embraces  it,  while 
on  the  other  hand  a  proud  and  worldly 
mind  pollutes  or  rejects  it.  The  ambi- 
tious desire  and  occasion  of  finding  fault 
with  views  which  they  dislike,  and  God, 
who  designs  to  discriminate  men's  char- 
acter by  his  own  truth,  lets  them  have 
occasion  of  stumbling  in  abundance,  and 
they  stumble,  perhaps  forever.  But  those 
very  offences  on  which  they  stumble,  lead 
the  upright  to  a  more  close  waiting  on 
God,  till  they  attain  the  truth.  As  the 
best  food  is  unpleasant  to  a  disordered 
stomach,  and  hurts  the  health,  and  the 
brightest  light  is  painful  to  weak  and  dis- 
eased eyes,  and  injures  the  sight,  so  if 
our  minds  be  carnal  and  impure,  the  pur- 
est truths  will  only  irritate  and  offend 
our  bad  passions.  "Blessed  are  the  pure 
in  heart  for  they  shall  see  God."  Let  a 
man  have  real  sanctification,  which,  Arch- 
bishop Usher  says,  "is  nothing  less  than 
for  a  man  to  be  brought  to  an  entire  re- 
signation of  his  will  to  the  will  of  God, 
and  to  live  in  the  offering  up  of  his  soul 
continually  in  the  flames  of  love  as  a 
whole  burnt  offering  to  Christ,"  and  he 
has  the  best  preparation  for  profitable 
study.  We  would  then  recommend  the 
student  often  to  examine  his  motives  for 
studying,  and  the  state  of  his  mind.*  > 


*  Questions  for  Self-Exam  inat  ion,  chief  ij  ex- 
tracted from  an  old  Writer. 

What  is  my  great  design  in  giving  myself  to 
study,  and  what  is  my  daily  view  and  purpose 
in  pursuing-  it  ? 

Havw  I  entirely  given  up  my-.  If  to  our  L<>rd 
Jesus  Christ,  to  serve  him  unreservedly  and  M- 

prenetyl 

Do  I  every  day  seek  direction  and  M'.^imr 
from  ( Sod  in  all  my  studio  ' 

In  labouring-  after  knowledge  in  human  sci- 
ence, dd  I  always  make  ihe  n  s  i,  <•  of  Christ  my 
■mpremo  design  ? 

Do  I  pursue  my  studies  daily  an  one  that 
mint  give  a.  count  ••!  my  tim<-  and  of  all  my  ad 
vantages  ? 

How  many  houis  ha\e  1  thi<  day  spent  in 
study,  or  for  the  pur-mil  ■  'f  knowledge,  allowing 
(Of  the  great  maxim,  that  Ifl  pray  well  »sto»tudy 
well  1 

Do  I  pursue  practical  divinity  an  well  n*  the 
knowledge  of  doctrine*  and  controversies 7 
Am  I  Holic  itoiM  that  my  until  may  grow  in 

grace  liy  e\ery  it..  M  •using  degi.e  ot  <  '1  ■  I  I -l  1.111 
knowledge  .' 

Do  1  choose  my  company  by  tin  ii  ■rnounne**, 
an  well  as  by  their  ingenuity  and  learning 

Do  I  take  lant  »  are  I"  avoid  all  .  ••••'pany 


593 


THE  CHRISTIAN  STUDENT. 


2.  Especially  seek  real  humility.  Cul- 
tivate a  humble  spirit  in  all  your  studies. 
"  Humility,"  one  of  the  Fathers  observes, 
"  is  like  the  violet  which  grows  low  on 
the  ground,  hangs  the  head  downward, 
hides  itself  with  its  own  leaves,  and  were 
it  not  that  its  fragrance  betrays  it  to  the 
observation  of  others,  would  choose  to 
to  live  and  die  in  its  own  pleasing  obscuri- 
ty." The  highest  archangel  is  the  most 
prostrate  before  the  throue  of  God,  and 
the  nearest  approaches  to  him  are  mark- 
ed, as  we  see  in  Abraham,  Job,  Isaiah,  and 
Paul,  by  the  deepest  humility.  Do  not 
affect  to  have  universal  knowledge :  it  is 
out  of  the  question  for  any  human  being. 
The  range  of  knowledge  is  so  vast  we 
can  but  know  in  part.  Do  not  attempt 
to  fathom  things  that  are  inscrutable  to 
mortal  eyes :  some  seem  to  consider 
themselves  obliged  to  know  and  deter- 
mine all  that  comes  before  them  ;  an  in- 
genuous confession  of  ignorance,  where 
we  are  ignorant,  is  true  wisdom  as  well 
as  honesty.  The  same  spirit  will  lead  you 
not  to  boast  of  or  display  your  acquire- 
ments, for  seif-exaltation  and  vain  glory, 
and  to  have  the  mere  reputation  of  learn- 
ing. All  kinds  of  studies  duly  improved 
will  promote  humility,  so  that  the  most 
wise  and  learned  may  be,  like  the  divine 
Saviour,  most  truly  meek  and  lowly  of 
heart.  The  experience  of  the  Christian 
exceedingly  promotes  this  :  once  he  might 
think  himself  wise,  and  strong,  and  good, 
but  his  innumerable  mistakes,  and  errors, 
and  corruptions,  have  laid  him,  when 
more  advanced,  in  the  very  dust  before 
God.  Humility  has  been  a  distinguishing 
feature  in  the  character  of  all  those  who 
were  at  the  same  time  eminently  pious 


which  may  be  dangerous  to  my  morals  or  to  my 
studies  1 

Have  I  been  in  any  company  where  I  have 
received  good  myself,  or  done  good  to  others  ? 

Have  I  indulged  myself  in  any  thing-  so- as  to 
put  my  mind  out  of  frame  for  evening-  worship  ? 

Have  1  suffered  any  thing-  to  carry  away  my 
heart  from  God,  so  as  to  make  me  neglect  devo- 
tion, or  perform  it  in  a  slight  or  careless  man- 
ner ? 

Do  I  watch  .against  all  evil  appetites  and  pas- 
sions, and  endeavor  to  subdue  them  early,  that 
I  may  learn  by  my  own  experience,  and  teach 
others  by  my  own  example  ? 

Am  I  ever  seeking  the  spiritual  good  of  all 
around  me? 


and  learned.  Nay,  the  greatest  men  in 
science  have  ever  been  the  humblest. 
Sir  Isaac  Newton,  when  some  one  ex- 
pressed their  admiration  of  his  discove- 
ries, replied,  "  Alas  !  I  am  only  like  a 
child  picking  up  pebbles  on  the  shore  of 
the  great  ocean  of  truth." 

3.  Draw  your  religious  principles 
simply  from  the  word  of  God.  In  read- 
ing many  books,  there  is  great  danger  of 
being  corrupted  from  the  simplicity  of 
pure  religion.  Heresies  have  generally 
sprung  from  men  of  superior  talents  and 
unsanctified  learning,  who  would  not  be 
in  subjection  to  the  plain  declaration  of 
Scripture.  The  apostle  gives  a  rule, 
"  Beware  lest  any  man  spoil  you  through 
philosophy."  Let  all  your  sentiments  on 
religious  subjects  be  taken  from,  and  be 
subjects  to  the  Bible,  and  taken,  not  from 
a  few  partially  extracted  passages,  but 
from  an  enlarged  view  of  the  whole,  and 
a  comparison  of  the  different  parts  of 
truth  one  with  another.  No  religious 
truth  is  essential,  but  what  is  plainly  as- 
serted, or  may  be  easily  deduced  from 
the  Holy  Scriptures.  All  things,  then, 
that  human  writers  assert,  must  be  proved 
by  this  test,  and  leceived  and  rejected  as 
they  are  comformable  or  not  to  the  only 
infallible  standard.  Bishop  Pilkington, 
in  his  Exposition  on  Haggai,  published  in 
1560,  says  "Let  the  world  take  heed,  for 
'  if  the  blind  lead  the  blind,  both  shall 
fall  into  the  pit.'  This  miserable  com- 
mon excuse,  which  is  so  often  in  their 
mouths,  shall  not  excuse  them  when  they 
say,  Thus  we  are  taught — our  ghostly 
fathers  say  so — and  our  fathers  before  us 
have  so  believed  :  Christ  says,  "  ye  shall 
both  fall  into  the  pit."  Believe  no  doc- 
trine that  teaches  to  go  to  heaven  other 
than  by  Christ  freely ;  or  which  is  not 
written  and  contained  in  the  Bible ;  for 
that  only  is  the  perfect  word  of  God, 
and  which  only  teaches  true  salvation." 
The  old  maxim  is  very  true  and  impor- 
tant, "A  good  textuary  is  a  good  theolo- 
gian." The  ancients  possessed  not  the 
compass  to  guide  them  in  their  voyages, 
and  could  not  tell  where  they  were  un- 
less they  saw  the  stars:  blessed  be  God, 
we  have  not  only  the  mariners'  compass 
within  the  ship,  to  guide  our  course 
across  the  deep,  but  the  more  important 


THE  CHRISTIAN*  STUDENT. 


593 


:ompass  of  the  word  of  God  within  the'ing,")  yet  even  did  be  first  give  his  heart 


Church,  to  guide  us  in  our  voyage  to 
heaven.  We  must  keep  a  constant  eye 
:>n  this  compass,  if  we  would  sail  in  a 
straight  course.  The  reformers  (in  Ed 
vvard  the  Sixth's  Primer)taught  the  whole 
mtion  to  pray,  "  Let  me  neither  follow 


to  it :  he  did  not  only  gape  for  it  to  re- 
ceive it  by  mere  infusion  ;  but  he  work- 
ed and  studied  hard  for  it :  he  was  indeed 
a  great  student,  an  inquisitive  searcher 
into  nature,  a  curious  observer  of  the 
world,  a  profound  considerer  and  com- 


ny  own  will,  nor  the  fancies  of  other;  parer  of  things,  and  by  that  industrious 


lien,  neither  let  me  be  beguiled  with  the 
nasque  of  old  customs,  long  usages,  fa- 
hers'  decrees,  ancient  laws,  nor  any 
hing  that  fighteth  with  thv  holv  ordi- 


course,  promoted  by  the  Divine  blessing, 
he  arrived  that  great  stock  of  so  renown- 
ed a  wisdom."'  This  diligence  will  lead 
you  to  improve  opportunities.  Bishop 


lances,  and  blessed  commandment,  but  Stillingfieet  pursued  his  studies  with  great 
aithfully  believe,  and  steadfastly  confess! advantage  in  his  walks,  with  a  memoran- 


hat  to  be  true  godliness  which  is  learned 
n  thy  Holy  Bible,  and  according  unto 
hat  to  order  my  life  unto  the  praise  of 
hy  holy  name." 
4.  Gain  the  habit  of  early  firing*  It 


dum  book,  and  his  great  work,  the  Orig- 
ines  Sacra?  is  said  to  have  been  thus  first 
composed  in  the  fields.  Some  who  have 
been  called  to  journey  much,  have  been 
able  to  read  much  in  journies.    It  is  not 


■  s  of  importance  in  order  to  profitablej so  much  superior  talent  and  genius,  as 
jitudy.    Habit  will  make  any  reasonablei diligent,  and  persevering,  and  constant 


plan  easy  ;  and  the  hours  of  morning 
are  generally  less  liable  to  be  disturbed, 
and  therefoie  more  quiet.  Early  hours, 
.00,  are  more  favourable  to  health.  Ear- 
ly rising  will  make  a  vast  difference  in 
avour  of  your  acquiring  knowledge  and 
:ommunicating  the  results  of  your  ac- 
quirements to  others.  Men  who  have 
been  eminently  useful  to  their  fellow- 
creatures,  have  generally  been  early 
fisers.  To  those  in  youth  and  health, 
we  would  say,  Rise  at  five  o'clock,  and 
lever  study  after  ten  at  night ;  the  knowl- 
2dge  which  is  gained  after  that  hour  will 
lever  compensate  for  the  loss  of  health. 
»vhich  it  so  often  occasions.  Let  it  how- 
2rer  be  added,  that  no  studies  should  in- 
rringe  on  the  hours  of  devotion  ;  nor  yet 
3n  those  of  necessary  exercise. 
7  5.  He  dilirrent  in  8tudie$.  Nothing 
valuable  is  attained  by  the  lazy  and  indo- 
ent  student,  who  reads  merely  for  amuse- 


industry,  that  makes  men  advanced  stu- 
dents. None,  whatever  talent  they  may 
have  had,  who  have  been  slothful  and  in- 
dolent, have  been  extensively  useful,  and 
none,  with  industry  rightly  applied  have 
failed  of  atlaining,  both  honour  and  use- 
fulness. "  Nepotian,"  Jerome  said,  "  by 
daily  reading  and  meditation,  had  made 
his  soul  a  library  of  Christ ;  and  Blesilla, 
though  she  was  so  far  overpowered  with 
weakness  and  sickness,  that  her  foot 
would  scarce  bear  her  body,  yet  she  was 
seldom  found  without  a  Bible  in  her 
hand." 

6.  Study  regularly  and  perserering- 
ly.  Some  have  more  the  command  of 
time  than  others,  but  in  general  we  may 
say,  aVOld  mere  desultory  reading,  and 
have  a  regular  plan  of  study.  Keep  a 
list  of  such  books  as  you  mean  to  read, 
and,  excepting  in  books  of  reference,  go 
through  one,  before  you  beign  mother. 


Tient,  to  pass  away  time,  and  without  Some  have  found  it  useful  to  divide  their 
my  close  application.    Solomon  says, "  I  studies,  and  give  portioni  of  time  in  the 


*ave  my  heart  to  know  wisdom."  On 
which  Or.  Barrow  remarks,  "He  who 
nade  it  his  choice  before  all  tilings;  who 
50  earnestly  and  happily  did  pray  for  it ; 
tpon  whom  it  is  so  expressly  said  that 
[Jod  in  a  special  manner  and  plentiful 
neasure  did  bestow  it;  who  avers  God 
o  be  the  sole  Donor  of  it  (for  the  Lord, 
tays  he,  "  giveth  wisdom,  out  of  his 
nouth  cometh  knowledge  and  understand- 


week  to  each.  At  any  rate,  plan,  and 
pursue  a  comprehensive  course  of  study. 
Have  a  book  for  ovfry  spare kotm  Lota 

not  the  odd  momenta,  but  let  there  be  a 
book,  ready  to  fill  them  up.     Do  not  in 

general  skim  through  hooks.    What  is 

thus  lightly  read,  is  of  little  profit,  (iood 
hooks  will  be  much  more  useful,  if  pa- 
tiently read,  and  well  weighed,  and  con 
sidered.    But  still,  different  kinds  of  books 


/  » 

THE  CHRISTIAN  STUDENT. 


594 

require  to  be  read  in  different  ways :  Lord  I 
Bacon  justly  remarks,  "  Some  books  are 
to  be  tasted,  others  to  be  swallowed,  and 
some  few  to  be  chewed  and  digested  ; 
that  is,  some  books  are  to  be  only  read  in 
parts,  others  to  be  read,  but  not  cursorily, 
and  some  few  to  be  read  wholly,  and  with 
diligence  and  attention."  It  has  been 
found  useful  to  mark  with  a  pencil,  those 
passages  that  most  impress  your  mind, 
that  you  may  read  them  again  or  refer  to 
them  more  easily.  The  habit  of  study 
should  never  be  lost.  The  Rev.  Mr. 
Scott,  to  the  last  year  of  his  life,  spent 
many  hours  every  day  in  his  study.  If 
we  live  only  on  old  stores,  we  shall  nev- 
er enlarge  our  knowledge.  It  is  allowed, 
that  it  is  not  easy  diligently  to  pursue  a 
course  of  persevering  study  :  our  fami- 
lies and  our  daily  duties  must  not  be  neg- 
lected. It  requires  fixed  plans,  vigorous- 
ly followed  up.  Our  natural  indolence 
and  the  love  of  society,  must  be  broken 
through.  Cecil  says,  u  Every  man, 
whatever  be  his  natural  dispositions,  who 
would  urge  his  powers  to  the  highest  end, 
must  be  a  man  of  solitary  studies." 

7.  Reflect  on  what  you  read.  Medita- 
tion and  reflection  are  the  better  half  of 
study.  It  is  the  more  difficult,  but  the 
more  profitable.  We  like  the  luxury  of 
letting  new  thoughts  enter  our  minds, 
without  the  trouble  of  weighing  their 
truth  and  value.  Like  the  Athenians, 
we  are  desiring  new  things  rather  than 
truth.  But  the  way  to  make  thoughts 
our  own,  and  to  attain  solid  knowledge, 
and  new  and  original  ideas,  is  to  revolve 
what  we  read  much  in  our  own  minds ;  to 
compare  it  with  similar  things ;  and  thus 
both  ascertain  its  real  value,  and  profita- 
bly apply  it  to  use. — "  It  is  not  so  impor- 
tant," says  Mrs.  More,  w  to  know  every 
thing,  as  to  know  the  exact  value  of  every 
thing,  to  appreciate  what  we  learn,  and 
to  arrange  what  we  know."  Miss  Bowd- 
ler,  with  great  justice  observes,  "  The  best 
book  or  the  most  instructive  conversation 
will  afford  little  pleasure  or  advantage,  by 
being  merely  remembered,  in  comparison 
with  what  it  might  afford,  by  exciting 
new  reflections  in  the  mind  which  lead  to 
a  new  train  of  thought,  and  make  the 
riches  of  others  become  in  some  sort  its 
own." 


Students  who  are  always  reading  with- 
out intermission,  and  seldom  weighing  or 
deliberating,  make  but  little  progress  in 
true  wisdom.  Study  and  reading,  as 
Locke  has  observed,  are  distinct  things. 
A  man  of  great  reading  is  not  therefore 
a  man  of  great  knowledge.  But  patient 
reflection,  and  unbroken  attention  have 
been  the  great  secrets  of  acquiring  the 
profound  knowledge  which  distinguished 
such  men  as  Bacon  and  Newton.  Lu- 
ther thus  expresses  his  views  of  the  best 
way  to  make  a  Christian  divine.  "  Three 
things  make  a  divine ;  meditation,  pray- 
er, and  temptation :  and  three  things 
must  be  done  by  the  minister  of  the  word 
— search  the  Bible,  pray  seriously,  and 
always  remain  a  learner." 

A  due  reflection  on  valuable  books  will 
be  assisted  by  reperusuing  them.  There 
are  some  books  that  may  be  read  again 
and  again  with  great  advantage :  such 
works  as  Doddridge's  Rise  and  Progress, 
Milner's  Church  History,  Scott's  Essays, 
&c.  may,  especially  after  certain  inter- 
vals, be  read  over  again  with  more  profit 
the  second  time  than  the  first.  Mr.  Cecil 
remarks,  "  I  have  long  adopted  an  expe- 
dient which  I  have  found  of  singular  ser- 
vice. I  have  a  shelf  in  my  study  for 
tried  authors,  and  one  in  my  mind  for 
tried  principles  and  characters.  When 
an  author  has  stood  a  thorough  examin- 
ation, and  will  bear  to  be  taken  as  a  guide, 
I  put  him  on  the  shelf."  The  reperusal 
of  such  tried  authors  once  a  year,  or  once 
in  two  or  three  years,  will  be  found  high- 
ly profitable. 

8.  Converse  with  others  on  the  sub- 
jects which  you,  study.  Even  if  you  only 
tell  them  what  you  have  learnt,  the  very 
communication  will  confirm  and  enlarge 
your  own  ideas  ;  but  it  is  surprising  how 
much  the  intercourse  of  congenial  minds, 
and  the  interchange  of  sentiments  enlarg- 
es and  expands  our  knowledge.  Peter 
Martyr  said  of  Bucer,  that  "  he  never  left 
his  table  without  being  more  learned."' 
Another  says,  mere  reading  makes  a  pe- 
dant, conversation  unfolds,  enlarges,  and 
applies  the  use  of  books."  There  are 
few  things  more  eminently  advantageous 
than  free  intercourse  with  aged  and  intel- 
ligent Christians,  or  with  pious  fellow- 
students.    How  frequently  is  time  miser- 


THE  CHRISTIAN  STUDENT.  5^ 


bly  lost  when  friends  assembled  together 
merely  to  pass  it  away  in  such  casual 
conversation  as  may  happen  to  arise,  or 
anything  that  may  divert  or  amuse, 
without  reference  to  knowledge  or  edifi- 
cation !  (Matt,  xii,  36.)  How  invaluable 
would  this  time  be  if  rightly  improved  in 
the  wise  discussion  of  edifying  truth  with 
the  spirit  of  Christian  love,  and  with  the 
desire  of  glorifying  the  Saviour.  The 
student  should  have  practical  and  profita- 
ble questions  to  ask  experienced  Christi- 
ans, and  all  should  be  ready  and  glad  to 
give  information  to  others,  a  gift  which 
will  be  returned  with  profit,  for  we  acquire 
by  communicating.  But  while  we  ob- 
tain benefit  from  conversation  with  intel- 
ligent  Christians,  too   great  attention 

[  even  to  a  religious  acquaintance,  wastes 
precious  time,  fills  the  mind  with  self 
conceit,  and  draws  it  off  from  deep  study. 

9.  Study  truth,  in  its  use,  rather  than 
in  is  logical  abstract  statement.  Here 
the  pious  and  humble  mind  has  its  pre- 
eminent advantage  over  that  of  the 
mere  reasoner.  Believing  the  truth  sim- 
ply as  it  lies  in  the  Scripture,  the  lowly 
and  practical  Christian  views  it  in  its 
daily  application  ;  a  promise  fills  him 
with  hope,  a  threatening  excites  him  to 
caution,  and  a  direction  leads  him  to  holy 
practice  ;  while  the  mere  scholar  is  spend- 
ing all  his  time  in  looking  at  its  possible 
meaning,  its  imaginary  bearings,  and 
the  defence  of  his  own  sentiments.  Re- 
member that  practice  is  a  most  impor- 
tant help  to  scriptural  knowledge.  Per- 
sonal religion,  and  a  deep  experience  of 
the  power  of  the  gospel,  and  real  devo 

-lion,  will  lead  to  solid  conclusions,  w  hile 
a  neglect  of  these  will  leave  you  open 
to  all  sorts  of  error.  "  Studious  pui  suits.'* 
it  has  been  observed,  "  from  the  great 
hold  which  they  take  of  the  mind,  as  well 
as  fiom  the  importance  w  hich  we  pro- 
perly attach  to  them,  may  produce  a  hab 
it  of  thinking  when  we  are  called  upon 
to  act."  Obedience  and  submission  to 
the  Divne  Will,  even  though  they  may 
interfere  with  our  studies,  promote,  as  we 
have  shown,  that  state  of  mind  which  is 
most  favourable  to  the  acquisition  of  sav- 
ing knowledge.  Hence  many,  who  are 
very  unlearned  as  it  regards  human  lile 
rature,  arc  deeply  acquainted  with  the 


Divine  word.*  But  if  both  learning  and 
a  holy  life  cannot  be  obtained,  we  can 
have  no  doubt  which  to  choose  ;  seeing 
holiness  is  essential  to  our  everlasting 
felicity.  Thomas  a  Kempis  presses  the 
same  sentiments.  "  Because  men  are 
more  solicitous  to  learn  much  than  to 
live  well,  they  fall  into  error,  and  receive 
little  benefit  from  their  studies.  In  the 
approaching  day  of  universal  judgment 
it  will  not  be  inquired  what  we  have  read, 
but  what  we  have  done  ;  not  how  elo- 
quently we  have  spoken,  but  how  holily 
we  have  lived.  He  is  truly  learned  who 
has  learned  to  abandon  his  own  will,  and 
do  the  will  of  God." 

The  Scripture  statement  is,  "If  ye 
know  these  things,  happy  are  ye  if  ye  do 
them."  This  is  especially  important  to 
ministers.  The  caution  with  which 
Henry  Martyn  charged  himself,  should 
not  be  forgotten.  "May  I  be  taught  to 
remember,  that  all  other  studies  are  mere- 
ly subservient  to  the  great  work  of  min- 
istering holy  things  to  immortal  souls. 
May  the  most  holy  works  of  the  minis- 
try, and  those  which  require  most  devo- 
ted ness  of  soul,  be  the  most  dear  to  my 
heart."  The  practice  of  ministerial  du- 
ties will  materially  call  forth  and  aid  the 
powers  of  a  minister.  For  instance,  in 
explaining  the  Scripture  to  his  family,  or 
among  his  cottagers  in  their  dwellings, 


*  It  ha*  been  well  remarked,  "  Were  a  man 
able  to  write  in  seven  languages  ;  could  he  con- 
verse daily  with  the  sweets  of  all  the  liberal 
sciences,  that  polite  men  ordinarily  pretend  unto; 
.lid  he  entertain  himself  with  all  the  ancient  and 
modern  histories;  and  could  he  f.ast  coutinual- 
ly  on  the  cui  io.-itit  s  whi»  h  all  sorts  of  learning 
may  hrinjr  unto  him;  none  of  all  this  will  afford 
the  ia\  i-liimj-  cat isfaetioti,  much  less  would  any 
grosser  delights  of  the  senses  do  it,  which  he 
might  find  in  relieving  the  distresses  of  a  poor, 
mean,  inis'-raMr  neiirh'nor,  and  which  he  might 
much  more  find  in  doing  any  exten-ive  service 
for  the   kiiiL-dom  of  our  frn  .it  Saviour  in  the 

world,  or  anything  to  redreeithe  mteriei  un- 
der which  mankind  is  panel  ally  languishing." 
So  Cotton  Mather".-  Student  and  I'.i-toi.  It  was 
..  w-i'dily  Htyiog  "f  Archbishop  Willi. no-,  "1 
have  passed  through  many  places  of  honor  and 
trust,  hot!)  in  .  lunch  and  state,  more  than  any 
of  my  order  in  F.ngland  for  seventy  years  be- 
fore. Hut  were  1  as.-ured  that  hy  my  pi'  a.  hinff 
|  |,;U|  hut  eonvi  I'ti  d  our  soul  t  >  * '•  "d,  '  should 
herein  lake  more  comfort  than  all  the  honors  and 
Offices  that  have  evei  hcen   hesiowcd  upon  inc.'' 

s.-c  Putter*!  Chun  h  History. 


59G 


THE  CHRISTIAN  STUDENT. 


he  will  often  find  his  own  heart  deeply 
affected  and  impressed  with  the  enlarged 
and  fresh  views  of  divine  truth,  which 
God  will  give  him,  while  he  is  doing  his 
work. 

10.  Watch  against  the  dangers  of  stu- 
dy. Some  of  the  principal  have  already- 
been  pointed  out.  A  student  is  tempted, 
on  the  one  hand,  to  an  indolent  listless 
way  of  study,  or  to  study  by  fits  and 
starts,  without  regularity  or  perseverance. 
Or,  he  is  seduced  on  the  other,  to  ne- 
glect prior  and  plain  duties,  by  an  ex- 
cessive love  to  his  studies,  or  perhaps  to 
pursue  them  to  the  injury  of  his  health. 
There  is  a  danger  of  letting  lighter  stu- 
dies divert  our  minds  from  severer  stu- 
dies. The  mind  should  be  disciplined 
and  inured  to  that  reading  which  makes 
a  strong  demand  on  its  patient  attention. 

A  man  may  get  a  passion  for  a  com- 
plete library;  a  thing  unattainable;  for 
the  largest  libraries  in  the  world  are  still 
destitute  of  rare  and  valuable  books.  One 
of  the  greatest  dangers  of  a  large  library, 
is  its  tendency  to  induce  a  neglect  of  the 
Holy  Scriptures,  in  their  unaccompanied 
and  daily  study.  Besides,  the  mass  of 
mankind  have  not  much  time  for  study  : 
a  few  boks,  well  selected  and  well  digest- 
ed, make  the  wise  man.  Men  who  read 
most,  are  not  therefore  the  wisest.  Men 
who  read  the  best  books,  and  make  them 
their  own  by  meditation  and  experience, 
are  truly  wise.  Is  there  not  too  much 
indiscriminate  reading,  and  too  little 
meditation  and  experience  ?  Shun,  as  a 
plague,  all  works  tending  to  excite  sen- 
sual thoughts,  or  to  defile  the  mind  :  they 
leave  a  polluting  stain  within,  that  will 
not  easily  be  got  rid  of:  they  weaken  the 
power  of  resistance  against  temptation  ; 
they  often  lead  to  total  and  final  ruin. 
It  is  an  honor  to  a  Christian,  not  to  be  in 
any  way  acquainted  with  such  writings 
as  common  report,  or  the  first  glance, 
will  discover  to  be  pernicious.  Let  not 
the  corruptions  of  heathen  classics  give 
you  their  turn  of  mind,  their  sensuality, 
pride,  and  vain  glory.  By  nothing,  ex- 
cept it  be  by  sense,  does  Satan  reign 
more  than  by  pride  of  intellect.  The 
Christian  must  cleanse  himself  from  both. 
2  Cor.  vii,  1. 

These  dangers  are  obvious ;  but  there 


are  others  equally  to  be  guarded  against. 
Remember,  that  no  mere  knowledge  will 
save  your  soul.  You  may  know  all  mys- 
teries ;  but,  if  you  want  charity,  you  will 
perish,  notwithstanding  such  knowledge. 
Beware  also  of  a  mere  scientific,  contro- 
versial, or  philosophical  study  of  relig- 
ion. It  is  an  important  criterion  given 
to  us  by  the  excellent  Bernard,  ci  In  lead- 
ing books,  let  us  not  look  so  much  for 
science  as  the  feeling  of  truth  in  the 
heart."  Dr.  Buchanan,  complaining  of 
himself  at  College,  as  attending  too  much 
to  science,  says,  "  I  drink  of  the  Cam  and 
sip  of  Zion,  whereas  I  ought  to  sip  of  the 
Cam  and  drink  deep  of  Zion."  Many 
may  make  the  complaint  with  more  jus- 
tice than  he  did.  Beware  again  of  des- 
pising others.  We  see  this  in  that  tone 
of  cutting  irony  and  sarcasm,  joke  and 
levity,  which  is  the  temptation  of  peculiar 
and  often  powerful  minds,  who  feel  their 
superiority  over  others,  and  thus  display 
it,  wounding  them  without  mercy.  God 
will  not  honor  such  methods.  We  must 
speak  the  truth  in  meekness  and  love. 

Mere  study  without  God's  blessing, 
sought  in  prayer  and  expected  in  fait", 
tends  to  foster  evil  passions,  instead  of 
suggesting  valuable  and  holy  thoughts, 
and  nourishing  holy  desires. 

11.  Improve  those  general  and  other 
means  which  God  presents,  besides  that 
of  mere  books,  and  which  are  very  help- 
ful to  the  attainment  of  Divine  truth. 
Herbert,  in  a  chapter,  entitled  the  Parson's 
Library,  tells  us,  that  "  his  library  is  a 
holy  life."  An  insight  into  our  own 
heart,  and  an  actual  practice  of  ail  holy 
duties,  are  essential  to  our  right  knowl- 
edge of  Divine  truths  and  the  effective 
preaching  of  them  to  others.  John  Smith, 
in  his  Select  Sermons  says,  "  To  seek  our 
divinity  merely  in  books  and  writings,  is 
to  seek  the  living  among  the  dead.  We 
do  but  in  vain  seek  God  many  times  in 
these  where  his  truth  too  often  is  not  so 
much  enshrined  as  entombed."  Mr.  New- 
ton, in  his  Letters,  speaking  of  a  plan  for 
a  compendious  library,  recommends  four 
comprehensive  volumes,  the  Bible,  the 
book  of  Creation,  the  book  of  Providence, 
and  the  book  of  the  Heart.  His  remarks 
on  these  subjects,  are  well  worth  read- 
ing.   In  fact,  their  own  family  and  con- 


THE  CHRISTIAN  STUD  EXT. 


597 


nexions,  their  neighborhood,  and  the  state 
of  the  Church,  and  of  the  world,  when 
duly  regarded  according  to  the  light 
which  the  Scriptures  throw  upon  them, 
furnish  private  Christians  with  a  striking 
Commentary  on  that  holy  book,  and 
Christian  ministers  with  the  best  ground- 
work for  their  public  instruction.    It  was 

'said  of  Dr.  Watts,  "Whatever  he  took 
in  hand,  was  by  his  incessant  solicitude 
for  souls  converted  into  theology.1' 

I  The  works  of  God  also  will  furnish  us 
with  innumerable  illustrations  of  the  word 

1  of  God  ;  the  vegetable,  the  animal,  and 

•  the  mineral  kingdoms,  may  supply  us 
with  a  profitable,  as  well  as  an  interest- 

•  ing  help  to  religious  study.  Bernard 
'  says,  M  There  is  sometimes  more  to  be 

•  found  in  woods  than  there  is  in  books. 
»  Trees  and  stones  will  teach  thee  that 
.  which  is  not  to  be  learned  from  other 

masters/'  "  The  heavens,"  too,  u  declare 
'  the  glory  of  God,"  and  all  creation  speaks 
his  praise.  But  let  us  beware  of  resting 
in  the  mere  study  of  outward  things. 
Lord  Bacon  quotes  a  striking  sentiment 
from  a  platonist  as  to  the  danger  arising 
from  our  senses — "  The  sense  of  man 
carries  a  resemblance  with  the  ran,  which, 
as  we  see,  opens  and  reveals  all  the  ter- 
reslial  globe  :  but  then  it  again  obscures 
and  conceals  the  stars  and  cejestial  globe, 
so  does  the  sense  discover  natural  things, 
but  it  shuts  up  divine." 

The  sorrows  and  afflictions  of  life  are 
another  school  in  which  much  is  learned, 
"  Where  there  is  much  of  the  cross, 
there  is  much  light;  where  there  is  little 
of  the  cross,  there  is  much  darkness  and 
-much  folly.  Afflictions  make  an  expe 
rienced  divine.  Rollock,  one  of  the 
Scotch  Reformers,  testified,  "  I  am  not 
ashamed  to  profess  that  I  never  reached 
to  so  high  a  pitch  in  the  knowledge  of 
God  as  I  have  attained  in  this  sickness." 
Rivet,  a  French  Protestant,  on  his  dying 
bed  asserted,  "In  the  space  of  ten  days 
since  I  kept  my  bed,  I  have  learned  more 
and  made  greater  progress  in  divinity 
than  in  the  whole  course  of  my  life  be- 
fore." Sickness  brings  us  near  death 
and  eternity,  dispels  the  glare  of  t!i< 
world,  and  thus  prepares  us  to  receive 
in  their  just  importance  those  revealed 
truths  which  we  before  but  dimly  dis 


cerned,  or  careless  and  with  indifference 
regarded. 

But  especially,  let  us  study  the  Sav- 
iour. The  best  result  of  scriptural 
knowledge  is  to  know  Christ.  It  is  most 
beneficial  to  ourselves,  and  most  useful 
to  others.  Every  part  of  our  studies 
should  have  some  connection  with  him. 
He  is  the  truth,  the  sum  and  substance 
of  all  truth.  If  we  know  Christ,  in  the 
experience  of  his  grace,  and  by  the  light 
of  his  word,  and  the  teaching  of  his  spir- 
it, we  have  the  key  of  the  mysteries  of 
God's  word. 

How  important  to  bear  in  mind  that 
the  true  way  to  spiritual  light  is  to  fol- 
low Christ ;  (John  viii,  12.)  and  that  no 
learning,  research, diligence, or  acuteness, 
can  avail,  where  this  is  neglected. 

What  a  blessed  world  would  this  be, 
if  in  all  Christians  Christ  was  formed  the 
hope  of  glory — if  we  could  discern  the 
image  of  Christ  in  all  and  every  one 
around  us  !  Franck  says,  '*  O  blessed  con- 
templation !  Would  to  God  we  might  thus, 
with  a  sedate  mind,  behold  Christ  in  all 
others,  and  that  we  ourselves  may  be 
found  a  clear  and  lucid  mirror  of  him." 

12.  Lastly,  ever  remember  that  God 
is  the  Father  of  lights  and  the  fountain 
of  wisdom.  When  we  lose  sight  of  him. 
it  is  not  surprising  that  we  wander  into 
darkness  and  error.  We  should  begin 
our  reading,  lifting  up  our  hearts  to  him 
for  his  blessing,  and  praying  that  he  will 
both  keep  us  from  error,  and  guide  into 
all  truth.  Bene  precasse  est  bene  studu- 
isse.  To  have  prayed  well,  is  to  have 
studied  well.  The  importance  of  putt- 
ing all  our  studies  in  the  spirit  of  prayer 
is  v.  ry  yreat.  We  ma\  others  ise  be  !<  1 
m(o  errors  puffed  up  with  conceit,  fancy 
that  knowledge  is  all,  despise  our  breth- 
ren, and  fall  into  ten  thousand  evils.  It 
is  incredible  what  mischief  has  been  done 
by  unssancuficd  learning.  The  only  rem 
edy  for  this  is  much  prayer  for  the  en- 
lightening, purifyini!,  and  humbling  work 
of  lite  Spirit  in  our  hearts.  Bishop  San 
derson  well  remarks,  (in  a  Sermon  on  1 
Cor.  mi,  1.)  "  It  was  Simon  Magus'  error 
to  think  that  the  rifts  of  God  might  be 
purchased  w  ith  money  ;  and  it  has  a  spice 
of  his  sin,  and  so  may  go  for  a  kind  of 
simony,  to  think  that  spiritual  gifts  may 


598 


THE  CHRISTIAN  STUDENT. 


be  purchased  with  labor.  You  may  rise 
up  early  and  go  to  bed  late,  and  study 
hard,  and  read  much,  and  devour  the 
marrow  of  the  best  authors ;  and  when 
you  have  done  all,  unless  God  give  a 
blessing  to  your  endeavors,  be  as  lean 
and  meagre,  in  regard  of  true  and  useful 
learning,  as  Pharaoh's  lean  kine  were, 
after  they  had  eaten  the  fat  ones.  It  is 
God  that  both  ministereth  seed  to  the 
sower,  and  multiplieth  the  seed  sown ; 
the  principal  and  the  increase  are  both 
his.  If  then  we  expect  any  gift  or  the 
increase  of  any  gift  from  him;  neither  of 
which  we  can  have  without  him,  let  us 
not  be  behind  either,  with  our  best  en- 
deavors to  use  the  means  he  has  appoint- 
ed, or  with  our  faithful  prayers  to  crave 
his  blessing  on  those  means."  He  says 
also,  "  Prayer  without  study  is  presump- 
tion, and  study  without  prayer  atheism." 

Luther  declares,  that "  heprofitted  more 
in  the  knowledge  of  the  Scriptures  in  a 
short  time  by  private  prayer,  than  by  a 
long  course  of  application  without  it." 
Remember,  then,  the  unspeakable  impor- 
tance of  fervent  and  daily  prayer  for  the 
Divine,  blessing  on  all  your  studies.  Have 
a  firm  conviction  that  God  alone  can 
make  you  a  wise  and  understanding 
Christian,  or  be  an  "  able  minister  of  the 
New  Covenant.  We  are  not  sufficient 
with  all  our  studies,  plans,  and  efforts,  of 
ourselves  to  attain  true  wisdom,  or  to 
make  ourselves  efficient  instruments  of 
his  glory.  Let  us  cherish  a  deep  sense 
therefore  of  our  own  incapacity,  and  dai- 
ly look  to  him  alone  for  Divine  teaching. 
He  teacheth  to  profit.  It  was  the  pious 
Hervey's  remark,  towards  the  end  of  his 
life,  "  Were  I  to  enjoy  Hezekiah's  grant, 
and  have  fifteen  years  added  to  my  days, 
1  would  be  much  more  frequent  in  my 
supplications  at  a  throne  of  grace.  We 
sustain  a  mighty  loss  by  reading  so  much, 
and  praying  so  little. 

The  end  of  all  just  study  is  Divine  il- 
lumination to  our  own  everhisting  wel- 
fare, and  that  of  our  fellow-creatures  It 
was  the  prayer  of  the  Apostle  for  his  be- 
loved Ephesian  converts,  that  tc  the  God 
of  our  Lord  Jesus  Christ,  the  Father  of 
glory,  may  give  unto  you  the  spirit,  of 
wisdom  and  revelation  in  the  knowledge 
of  him  :  The  eyes  of  your  understanding 


being  enlightened  that  ye  may  know 
what  is  the  hope  of  his  calling,  and  what 
the  riches  of  the  glory  of  his  inheritance 
in  the  saints.  This  is  the  highest  result 
of  all  learning.  If  our  studies  do  not  lead 
us  to  know  Christ ;  do  not  increase  in  us 
that  knowledge,  and  do  not  help  us  in 
our  efforts  to  make  him  known  to  others, 
a  day  will  come,  when  they  will  be  found 
worse  than  vain  and  unprofitable  :  "  but 
every  man  that  hath  heard  and  learned  of 
the  Father  cometh  to  Christ."  All-im- 
portant then  is  prayer.  An  hour's  prayer 
may  do  more  for  the  illumination  of  the 
mind  than  years  of  study.  Every  part 
of  our  studies  should  be,  then,  interming- 
led with  ejaculatory  prayer;  first,  for 
right  knowledge,  and  then  for  its  right 
use. 

Whatever  we  may  have  said  of  the 
value  of  human  learning,  may  all  be  sub- 
ordinate to  this  learning.  May  the  great 
aim  of  the  writer  of  these  pages,  and  of 
every  reader,  be  to  attain  that  knowledge, 
which  makes  the  possessor  himself  wise, 
and  fills  him  with  zeal  to  make  all  others, 
also,  wise  unto  salvation. 


CHAPTER  X. 

Advice  to  a  Student  on  entering  the 
University.* 

There  is  a  large  and  important  class 
of  the  community  whose  case,  perhaps, 
has  not  been  sufficiently  attended  to :  I 
mean,  that  of  young  persons,  destined  for 
the  most  part  to  fill  offices  of  trust  in  the 
church  or  state,  and  particularly  at  the 
commencement  of,  or  during  their  under- 
graduateship  in  the  University. 

Whether  we  contemplate  the  tide 
poured  in  every  year,  from  our  public 
schools,  or  the  influx  from  private  sem- 
inaries,— the  critical  period  itself  of  hu- 
man life,  or  the  consequences  pending 
upon  the  issue: — it  must  be  acknowti 
edged,  that  of  all  classes,  none  pre  sents 
a  stronger  claim  to  our  consideration ; 


*  This  chapter  was  at  the  author's  request, 
prepared  for  this  work  by  the  kindness  of  his 
beloved  brother,  the  vicar  of  Acton,  in  Suffolk. 


THE  CHRISTIAN  STUDENT. 


599 


one  more  loudly  calls  for  that  Christian 
ounsel,  which  it  is  the  aim  of  the  pres- 
nt  chapter  to  administer. 

While  in  fairness  it  is  conceded,  that 
le  University  affords  many  advantages 
)r  the  acquirement  of  useful  knowl- 
dge;  for  expanding  and  invigorating 
le  intellectual  powers,  and  fixing  hab- 
s  of  application  and  thinking,  which, 
irough  life,  give  address,  solidity,  and 
tone  to  the  character  ;  it  cannot  be  de- 
ied,  that  in  no  situation  is  youth  more 
ritically  placed  ;  in  none  has  tempta- 
on  a  more  attractive  force,  or  is  Chris- 
an  principle  exposed  to  a  severer  strug- 
le.  May  the  young  be  prepared  for 
he  conflict ;  may  temptation  be  disarmed 
;f  its  power,  by  an  exposure  of  the 
nares  of  the  tempter! 

In  offering  some  hints  with  this  view, 
,nd  by  regard  to  which  the  young  may 
naintain  the  post  of  fidelity,  preserve 
he  line  of  consistency,  and  avail  them- 
elves  of  the  facilities  for  intellectual, 
vith  the  least  possible  risk  to  their  spir- 
itual advancement ; — the  Writer  gladly 
idopts  the  assumption,  that  his  remarks 
tre  chiefly  intended  for,  and  addressed 
jo  Christian  Students. 

The  character  presented  to  his  mind 
s  that  of  one  whose  conviction  is  on  the 
;ide  of  religious  principle  ;  but  in  whose 
;ase  that  principle  has  not  yet  been  sub- 
mitted to  the  test  of  any  peculiar  trial. 
X  is  assumed,  that  he  has  been  "brought 
jp  in  the  nurture  and  admonition  of  the 
'Lord  :"  and  *  from  a  child  has  known 
he  Holy  Scriptures."  And  now  the  pe- 
•iod  has  arrived,  when  removed  from  the 
/igilant  eye  and  superintendence  which 
controlled  and  guarded  his  minority,  he 
s  about  to  be  launched  into  a  sea,  where 
lis  feeble  bark  will  be  assailed  with  fier- 
ier storms.  Though  a  youth  of  this  de- 
scription cannot  be  altogether  ignorant 
}f  those  difficulties  and  temptations  to 
which  Christians  are  more  or  less  liable 
.ri  all  placet^  and  under  all  cireumsian 
zes ;  yet,  may  not  some  particular  cau- 
tions, the  fruit,  partly  of  experience,  part 
ly  of  a  kind  interest  in  his  welfare,  be 
furnished,  which  the  Christian  Student 
may  have  always  at  hand,  to  which  he 
nay  have  recourse  in  the  very  moment 
jf  attack. 


Religion,  indeed,  is  a  transaction  be- 
tween God  and  the  soul — as  the  founda- 
tion of  acquaintance  and  reconciliation 
— union  and  converse  with  the  Father  of 
Spirits,  is  pre-eminently  of  divine,  not 
human  origin.  Yet,  since  all  who  them- 
selves partake  of  the  benefit,  and  possess 
authority  and  influence,  are  laid  under  a 
solemn  obligation  to  impart  to  others  the 
means  of  its  attainment,  it  is  deeply  to 
be  lamented,  that  in  any  plan,  or  in  any 
system  of  instruction,  and  especially 
where  the  education  of  the  young  is  con- 
ducted upon  so  large  a  scale,  religion  it- 
self should  ever  be  regarded  as  a  busi- 
ness rather  secondary  and  subordinate, 
than  primary  and  principal. 

In  the  present  enlightened  day,  a  con- 
viction of  this  deficiency  seems  to  be 
more  and  more  sensibly  felt ;  and,  while 
learning  in  general  need  suffer  no  depre- 
ciation, to  theological  study,  it  may  be 
hoped,  a  prominence  will  be  assigned. 
Within  the  period  of  the  writer's  recol- 
tion,  there  has  been  a  considerable  and  a 
progressive  change  for  the  better,  the 
earnest,  perhaps,  of  one  still  more  mark- 
ed and  decisive. 

At  present,  however,  there  is  reason 
to  apprehend,  that,  exclusive  of  a  requir- 
ed and  stated  attendance  upon  external 
observances,  the  religious  advance  of  the 
Student  in  the  University,  under  the  di- 
vine blessimr,  must,  after  all  chiefly  de- 
pend upon  his  own  individual  care  and 
culture. 

These  observations  will  not  improper 
ly  introduce  the  following  cautions,  which 
the  writer  doubts  not  will  be  received  in 
tin;  same  spirit  of  candoui  with  which 
they  are  offered. 

1.  Cultivate  the  llahit  of  Personal 
/'rliL'-inn.  Tar  be  it  from  the  author  to 
impede  or  interrupt  a  conscientious  and 
diligent  attention  to  the  usual  routine  of 
academical  study.  Me  has  known  in- 
stances, much  to  the  dishonour  of  relig- 
ion, ami  little  for  the  real  benefit  of  its 
professed  advocati  \\  lien  the  paramount 
claims  of  religion  have  been  all<  .1  by 
the  student,  as  a  plea  for  dispensing  with 
the  industrious  pursuits  of  merely  litera- 
ry objects.  Tin'  eir<  umstauo  s  oughl  to 
be  peculiar  indeed  which  would  excuse, 
ami  much  more  would  justify  such  a  do- 


coo 


THE  CHRISTIAN  STUDENT. 


viation  :  it  is  one  not  ill-adapted  to  up- 
hold the  mischievous  notion  of  the  in- 
compatibility of  learning  with  piety,  or 
the  uselessness  of  learning  to  the  pious. 

If  to  a  Christian  student,  deeply  im- 
pressed with  a  sense  of  his  obligation  to 
consecrate  all  he  is  and  all  he  has  to  his 
God  and  Saviour,  it  should  at  any  time 
appear  hard  to  employ  much  time  and 
bestow  much  pains  upon  points  indirect- 
ly, if  at  all,  in  their  present  operation 
connected  with  religion  ;  let  him  reflect 
that  in  every  station  there  are  others  sim- 
ilarly situated,  and  that  it  would  be  quite 
as  unreasonable  for  a  scholar  in  the  Uni- 
versity, upon  this  plea  to  cast  off  what 
belongs  to  the  duty  of  his  station  there, 
as  for  the  husbandman  or  mechanic,  from 
the  like  cause,  to  neglect  or  renounce 
their  usual  occupations. 

The  cultivation  of  devotional  feeling 
depends  more  upon  the  spirit  in  which 
any  study  is  taken  up,  and  the  manner 
in  which  it  is  pursued,  than  upon  the 
study  itself. 

In  cultivating  the  habit  of  personal 
religion,  let  the  student  scrupulously  re- 
gard all  its  more  retired  duties.  In  ev- 
ery situation,  but  especially  in  the  Uni- 
versity, this  will  be  indispensable.  By 
this  alone  the  Christian  student  will  be 
able  to  unsecularize  himself  before  the 
work  of  the  day  begins,  and  after  it  closes. 
Thus  he  will  keep  alive  and  warm  in  his 
breast  the  flame  of  devotion,  and  supply 
the  want  of  domestic  instruction. 

By  daily  self-examination,  by  prayer 
and  supplication  with  thanksgiving,  by 
daily  searching  and  meditating  upon  the 
Scriptures,  and  by  a  devout  recollection 
of  pious  absent  friends,  the  principle  of 
spiritual  life  will  be  kept  from  languish- 
ing. 

In  cultivating  personal  religion,  let  the 
student  jealously  reserve  the  Sabbath  for 
its  appropriate  and  all-important  avoca- 
tions. He  who  wishes  his  academical 
career  to  be  marked  with  consistent  pro- 
priety, must  habitually  act  upon  the  reso- 
lution formed  and  renewed  in  the  strength 
of  divine  grace,  to  employ  all  the  hours 
of  every  Sunday  according  to  the  design 
of  that  sacred  institution.  With  the  du- 
ties of  the  Lord's  day,  none  of  his 
ordinary  pursuits  or  studies  must  be 


allowed  to  clash.  He  must  no  more 
permit  himself  on  that  day  to  pursue  his 
secular  attainments,  than  other  men  in 
ordinary  stations  may  indulge  the  like 
freedom.  Never  let  him  plead  for  that 
in  his  own  case,  which  in  theirs  he  would 
instantly  condemn.  From  this  remem- 
brance and  reserve  of  the  Sabbath,  he 
may  anticipate  the  happiest  result  through 
each  successive  week,  both  as  it  respects 
his  own  peace  of  mind  and  his  progress 
in  religion.  Nor  will  his  regard  to  the 
sanctity  of  the  Sabbath  want  a  blessing 
from  on  high,  upon  all  his  other  plans 
and  week-day  employments.  Let  the 
Christian  student  have  it  ever  imprinted 
on  his  mind  that  God  himself  is  the  foun- 
tain of  all  wisdom,  intellectual  and  spir- 
itual ;  and  that  in  Christ,  the  Master 
whom  he  acknowledges,  and  at  whose 
feet  he  sits,  "  are  hid  all  the  treasures  of 
wisdom  and  knowledge."  Let  him  hon- 
our God,  and  he  shall  enjoy  the  benefit 
of  the  promise,  "  Them  that  honour  me, 
I  will  honour." 

To  fix  and  strengthen  his  habit  of  per- 
sonal religion,  let  the  student  conduct  his 
secular  studies  upon  Christian  motives, 
and  for  a  religious  end.  The  law  here 
is  as  unbending  as  it  is  universal,  "What- 
soever ye  do,  do  all  to  the  glory  of  God." 
A  rule,  in  this  world's  estimation,  im- 
practicable, perhaps  unintelligible ;  but 
to  the  Christian  not  more  imperative  than 
pleasant.  It  is  as  much  his  privilege  a9 
his  interest  to  "  acknowledge  God  in  all 
his  ways,"  and  in  all  he  does,  still  to 
tend  towards  him,  as  the  centre  round 
which  he  always  revolves. 

The  intellectual  powers  are  improved 
and  strengthened  by  exercise  ;  and  those 
powers  in  their  highest  state  of  cultiva- 
tion, the  Christian  student  lays  under 
contribution,  and  consecrates  to  the  ser- 
vice of  the  sanctuary.  From  their  re- 
ligious application  and  use,  even  studies 
unconnected  with  religion  derive  a  meas- 
ure of  sanctity.  As  in  common  life,  the 
Christian  master  rules,  and  the  servant 
obeys,  as  the  fellow-servants  of  Christ ; 
so  it  is  the  duty,  and  will  be  the  wisdom 
of  every  Christian  student  still  to  have 
an  eye  to  and  a  recollection  of  his  Mas- 
ter in  heaven.  That  piety  he  will  find 
to  be  most  practical  which  keeps  freshest 


THE  CHRISTIAN  STUDENT. 


upon  his  mind  and  most  habitually  in 
his  thoughts  the  sense  of  a  present  God, 
which  invites  him  to  carry  every  difficul- 
ty, of  whatever  kind,  to  a  throne  of 
grace,  there  to  cast  all  his  care,  and 
there  in  every  thing  to  make  known  his 
requests. 

Besides  the  care  to  cultivate  a  devo- 
tional habit,  let  the  student,  on  entering 
the  University, 

2.  Observe  a  special  caution  in  the 
choice  and  selection  of  friends.  The 
circumstances  in  which  so  great  a  num- 
ber of  young  persons  are  collected  to- 
gether, in  commencing  at  the  University, 
are  in  this  view  peculiarly  ensnaring. 
'Deprived  of  a  society  to  which  they  had 
been  accustomed,  there  is  a  mutual  and 
almost  resistless  attraction,  by  which 
those  who  now  find  themselves  bound 
upon  the  same  voyage,  and  embarking  at 
the  same  port,  are  drawn  into  contact. 
Yet,  alas!  of  this  attraction  how  many 
are  the  hapless  victims  !  Insensibly  they 
are  urged  along  with  the  many  ;  and  the 
event  proves  not  merely  injurious  10  their 
religious  progress,  but  fatal  to  their  re- 
ligion. 

Before  he  makes  an  equivocal  choice, 
ilet  the  student  seriously  reflect  how  much 
easier  it  is,  not  to  firm,  than  to  Ureal;, 
jan  acquaintance  ;  not  to  yield  to  the  vio- 
lent but  momentary  impulse,  than,  having 
yielded,  to  retract.  Among  the  means 
to  avoid  improper  associations,  none  will 
be  found  more  effectual  or  simple  than  a 
manly  but  modest  avowal,  in  the  outset, 
of  determination  to  religion.  "Show 
your  colours,"  was  the  brief  advice  of 
Tin  experienced  friend,  to  one  just  ap- 
proaching the  scene  of  conflict. 

It  will  be  wise  to  evince  early  an  in- 
flexible purpose  of  maintaining  the  char- 
acter of  a  Christian  student.     To  ob 
serve  the  regulations  prescribed  by  those 
in  authority  ;  to  conciliate  their  esteem, 

and  win  their  confidence,  by  :i  respectful 
deference  and  prompt  obedience  ;  may  be 
regarded  by  the  heedless  and  uftthoughl 

ful,  as  a  heavy  tax  upon  the  freedom, 
the  independence,  and  spirit  of  youth: 

yet  such  is  the  very  course  which  the 
highest,  wisdom  dictates,  to  which  the 
conscience  hears  its  strongest  testimony, 

7(i 


and  which  experience  always  proves  to 
be  the  safest.  None  are  so  harassed  in 
the  University  as  the  vacillating  and  un- 
resolved in  religion;  none  endure  so  many 
taunts;  none  are  so  frequently  assailed, 
nor  so  much  in  danger  of  falling  by 
temptation.  It  is  not  meant  that  the 
firm  and  faithful  profession  of  religion 
will  exempt  a  student  from  its  peculiar 
tiials;  but  that  in  proportion  as  the  sep- 
aration which  it  exacts  is  more  complete, 
the  severity  of  these  trials  will  either  be 
abated  01  less  felt.  His  measure  of  con- 
solation will  bear  a  just  ratio  to  the 
strength  of  his  resolution.  "My  son,  if 
sinners  entice  thee,  consent  thou  not." 
If  there  is  ever  a  period  when  the  inspir- 
ed admonition  should  come  with  all  its 
force,  like  a  voice  from  heaven,  it  is  when 
it  falls  upon  the  car  of  the  Christian  stu- 
dent, breathing  an  infectious  atmosphere, 
and  within  the  precincts  of  temptation. 
"  I  am  a  companion  of  all  them  that  fear 
God  and  keep  his  precepts.''  If  ev.er 
there  is  a  time  when  he  will  derive  ben- 
efit from  his  congeniality  with  this  sen- 
timent, it  is  now.  M  Depart  from  me  ye 
evildoers:  I  will  keep  the  command- 
ments of  *my  GofJ"  As  he  values  all 
that  he  ought  to  hold  precious,  thus  let 
him  express  both  his  abhorrence  and  his  ^ 
determination. 

Happily  through  the  vast  increase  of 
religious  feeling  and  knowledge  every 
where,  the  choice  here  enfona  d  ami  re- 
commended, has  become  much  BON  prac- 
ticable. As  an  auxiliary  to  support,  or  a 
counsellor  to  advise;  as  a  sharer  of  his 
converse  in  his  leisure,  or  of  his  confi- 
dence  in  his  retirements;  MCO  a  coadju- 
tor in  all  his  designs  to  serve  (iod  will  at 
once  double  the  student's  joys  and  divide 
his  griefs. 

Nor  even,  when  BOOM  ties  which  can- 
not  be  sev<  red,  ma)    happen  to  connect 

him  with  others  whose  minde  are  not 

cast   into  the  same  mould,  must   he  he 
negligent  to  watch  tin  favorable  moment 
of  opportunity.     Religion  is  in  itl  own 
nature  dllTllsive  ;is  the  light,  and  the  con 
sistent  uniform  walk  of  the  Christian  is 
an  engine  of  immense  power,  which  sel 
dom  fails  graduall)  t«»  produce  <*ome  cor 
responding  and  assimilating  result,  lie 
ligion  m  its  genuine  features  i»  too  love- 


602 


THE  CHRISTIAN  STUDENT. 


ly,  not  to  engage  the  notice,  and  in  some, 
degree  command  the  admiration  of  all 
its  beholders ;  and  if  you  add  to  the 
force  of  example,  the  Christian's  efforts 
and  prayers,  his  invincible  patience  and 
steady  perseverance,  his  discretion  and 
prudence,   his  brotherly  kindness  and 
charity  ;  what  is  there  which  may  not 
be  anticipated  ?    The  sphere  of  useful- 
ness in  the  University  must  necessarily 
be  contracted  ;  but  the  extent  of  that 
usefulness  must  not  be  measured  by  the 
smallness  of  the  sphere.     Supposing  a 
Christian  student  to  have  enjoyed  the  in- 
valuable blessing  of  a  truly  Christian 
father  or  preceptor,  this  might  be  alleged 
as  a  good  general  rule — "  Admit  not  as 
an  intimate,  one  whom  you  could  not 
introduce  to  that   father  or  preceptor 
with  pleasure   or   propriety,  as  your 
friend.''1    Much  might  be  obviously  ad- 
ded upon  temptations  of  other  kinds,  to 
which  in  the  University,  and  amidst  so 
large  and  mixed  an  assemblage  of  the 
young,  the  student  must  inevitably  be 
exposed.    But  in  what  has  already  been 
advanced  he  has  the  antidote.    Of  the 
grosser  sins  of  infidelity  or  profaneness, 
intemperance  or  sensuality,  the  writer 
would  say  to  those  upon  whom  he  has 
obtruded  himself  as  an  adviser — "  Let 
not  these  things  be  once  named  among 
you.    Have  no  fellowship  with  the  un- 
fruitful works  of  darkness,  but  rather," 
whenever  the  just  occasion  calls  for  it, 
"  reprove  them." 

There  is,  however,  yet  one  caution 
which  may  with  advantage  be  pressed 
upon  the  Christian  student,  in  entering 
the  University,  and  this  respects — 

3.  The  influence  which  a  circumspect 
or  careless  conduct  there,  will  necessari- 
ly have  upon  the  whole  future  life.  Many, 
alas  !  who  have  trifled  away  the  season 
of  opportunity,  and  forfeited  their  claim 
to  respect  and  notice  in  the  University, 
afterwards  have  sunk  into  hopeless  neg- 
lect, and  too  late  bewailed  and  smarted 
for  that  error.  On  the  contrary,  it  rarely 
happens,  that  those  who  have  conducted 
themselves  conformably  to  the  character 
of  Christian  students,  have  failed  to  over- 
come, or  outlive,  whatever  opposition 
their  fidelity  at  first  exposed  them  to : 


and  to  conciliate  the  favor  and  regard  of 
those  whose  friendship  has  reflected  hon- 
our upon  their  after  life.  In  fine,  they 
have  usually  passed  into  the  world  with 
an  "  imprimatur,"  which  has  given  credit 
and  currency  to  their  undertakings  ;  and 
a  bright  colouring  to  all  their  future  pros- 
pects. 

The  question  is  not  one  of  command- 
ing talents  or  extraordinary  acquirements, 
but  of  the  responsible  cultivation  of  those 
talents,  and  the  conscientious  use  of  those 
means  which  the  individual  may  happen 
to  possess.  "  It  is  accepted  according  to 
what  a  man  has."  Nor  will  God  leave 
his  servants  destitute  of  such  gifts,  as 
will  qualify  them  for  the  duties  assigned 
to  them  in  his  providence,  nor  yet  of 
grace,  to  use  these  gifts  to  his  honour 
and  glory. 

If  nothing  is  hinted  upon  the  subject 
of  recreations,  it  is  because  that  subject 
has  nothing  in  it  exclusively  applicable 
to  the  Christian  student.  Perhaps,  how- 
ever, it  may  not  be  irrelevant  to  add, 
that  no  one  should  restrict  himself  in 
the  enjoyment  of  such  abstraction  from 
graver  studies;  and  such  a  portion  of  dai- 
ly exercise,  as  he  will  find  to  be  essential 
to  the  care  and  preservation  of  his  health. 

The  Christian  student's  best  armour 
of  defence  against  the  paralyzing  effects 
of  occasional  failures  in  the  objects  of 
his  literary  grasp,  will  be  the  religious 
principles  and  motives  upon  which  he 
professes  to  act.  These  will  bind  him 
to  perseverance  and  steadfastness  in  the 
path  of  duty,  whether  in  it  he  reaps  the 
fruit  of  success,  or  is  pierced  by  the 
thorns  of  disappointment.  These  will 
be  his  ballast,  against  the  rashness  of 
prosperity,  and  a  sweet  alleviation  to  the 
bitterness  in  his  cup  of  adversity.  As  a 
Christian  student,  he  is  answerable,  not 
for  success,  but  for  the  becoming  and 
Christian  allotment  and  improvement  of 
his  time  and  opportunities. 

Remembering  then,  from  whom  alone 
can  be  derived 

"  His  strength  to  suffer,  and  his  will  to  serve," 

let  him  forcibly  and  repeatedly  press 
home  upon  his  heart,  the  truths  here  con- 
centrated, as  it  were,  in  one  focus,  for 


THE  CHRISTIAN  STUDENT. 


C03 


his  benefit;  though  few,  not  on  that  ac- 
count the  less  weighty,  nor  the  less  wor- 
thy of  his  perusal  and  regard. 

In  his  care  to  maintain  the  habit  of 
personal  religion  he  will  secure  the  truest 
personal  enjoyment.  In  a  judicious  se- 
lection of  friends  he  will  best  promote 
his  social  comfort ;  and  in  contemplating 
the  bearing  which  the  present  will  have 
upon  the  future,  he  will  have,  perhaps, 
the  strongest  merely  human  motive,  to 
observe  such  a  course  of  conduct  as  will 
cast  upon  that  future,  brightness,  and  not 
obscuiity ;  and  furnish  materials  for 
pleasing,  not  painful  retrospection. 

Christian  student !  think  on  these 
1  things,  and  the  God  of  love  and  peace 
'  be  with  thee  ! 

A  Prayer  made  and  used  by  the  Lord 
Chancellor  Bacon,  with  which  the 
Christian  student  may  occasionally  ex- 
cite or  refresh  his  own,  and  the  devo- 
tion of  others  : 

"  O  eternal  God,  and  most  merciful 
Father  in  Christ  Jesus,  in  whom  thou 
hast  made  a  covenant  of  grace  and  mer- 
I  cy  with  all  those  that  come  to  thee  in 
him  :  in  his  name  and  mediation  we 
humbly  prostrate  ourselves  before  the 
throne  of  thy  mercy  seat,  acknowled<j:iii<> 
that  by  the  breach  of  all  thy  holy  laws 
and  commandments,  we  are  become  wild 
olive  branches — strangers  to  thy  cove- 
nant of  grace  ;  we  have  defaced  in  our- 
selves thy  sacred  image  imprinted  in  us 
by  creation ;  we  have  sinned  against 
heaven  and  before  thee,  and  are  no  more 
worthy  to  be  called  thy  children.  ()  ad- 
jmit  us  into  the  place  even  of  hired  ser- 
vants. Have  mercy  upon  us,  ()  Lord, 
for  thy  dear  Son  Jesus  Christ's  lake, 
who  is  the  way,  the  truth,  and  the  life  : 
in  him,  ()  Lord,  we  appeal  from  thy  jus- 
tice to  thy  mercy,  beseeching  thee  in  his 
name,  and  for  his  sake  only,  thou  wilt  be 
graciously  pleased  freely  lo  pardon  and 
forgive  all  our  sins,  and  disobedience, 
whether  in  thought,  word  or  deed,  com- 
mitted against  thy  Divine  Majesty,  and 
for  his  precious  Wood-ahedding,  death, 
and  perfect  obedience,  free  us  from  the 
guilt,  the  stain,  the  punishment,  and  do- 
minion of  all  our  sins,  and  clothe  us 
with  his  perfect  righteousness.  Turn 


our  hearts,  O  Lord,  and  we  shall  be  turn- 
ed j  convert  us,  and  we  shall  be  convert- 
ed. Illuminate  the  eyes  of  our  minds 
and  understandings  with  the  bright  beams 
of  thy  Holy  Spirit,  that  we  may  daily 
grow  in  the  saving  knowledge  of  the 
heavenly  mystery  of  our  redemption  : 
sanctify  our  wills  and  affections  by  the 
same  Spirit,  the  fountain  of  all  grace 
and  goodness;  reduce  them  to  the  obe- 
dience of  thy  most  holy  will,  in  the  prac- 
tice of  all  piety  toward  thee,  and  chari- 
ty towards  all  men. 

"  Inflame  our  hearts  with  thy  love  ; 
cast  forth  of  them  what  displeases  thee; 
all  infidelity,  hardness  of  heart,  profane- 
ness,  hypocrisy,  contempt  of  thy  holy 
word  and  ordinances;  all  uncleanness, 
and  whatsover  advances  itself  in  oppo- 
sition to  thy  holy  will.  And  grant,  that 
henceforth,  through  thy  grace  we  may 
be  enabled  to  lead  a  godly,  holy,  sober, 
and  Christian  life,  in  true  sincerity  and 
uprightness  of  heart  before  thee.  To 
this  end,  plant  thy  holy  fear  in  our  hearts  ; 
grant  that  it  may  never  depart  from  be- 
fore our  eyes,  but  continually  guide  our 
feet  in  thy  paths.  Increase  our  weak 
faith,  that  it  may  bring  forth  the  fruit  of 
unfeigned  repentance.  By  the  power  of 
the  death  of  our  Lord  and  Saviour  Jesus N 
Christ,  may  we  daily  die  unto  sin  ;  and 
by  the  power  of  his  resurrection  be  daily 
quickened  and  raised  up  to  newness  of 
life;  may  we  be  truly  born  anew,  and 
he  effectually  made  partakers  of  the  first 
resurrection,  so  that  the.  second  death 
may  ne\<  r  ha\e  dominion  over  us. 

"  Teach  us,  O  Lord,  so  to  number  our 
da\  s  that  we  may  appl\  our  hi  arts  unto 
wisdom.  .Make  M  I  \«  i  mindful  of  our 
last  end,  and  continually  to  exercise  the 
knowledge  of  yiacc  in  our  hearts,  that, 
finally,  we  may  he  translated  hence  to 
that  kingdom  of  jjlory  prepated  for  all 
those  that  love  and  that  trust  in  thee  ; 
then  and  ever  h  t  thy  holy  ang<  ls  pitch 
their  tents  around  us.  and  guard  and  de- 
fend us  from  the  malice  of  Satan,  and 
from  all  perils  hoih  of  soul  and  body. 

"  Pardon  ail  our  unthonkfulncss  :  make 
us  daily  more  and  more  thankful  for  all 
thy  merries  and  benefits  poured  down 
upon  us.  Let  t  hoe  our  humble  pra\cr* 
ascend  to  the  throne  of  grace,  and  be 


m 


THE  CHRISTIAN  STUDENT. 


granted,  not  only  for  these  mercies,  but 
for  whatsoever  else  thy  wisdom  knows 
needful  for  us,  and  for  all  those  that  are 
in  need,  misery,  and  distress,  whom  thou, 
O  Lord,  hast  afflicted  in  mind,  body,  or 
estate.  Grant  them  patience  and  perse- 
verance in  the  end,  and  to  the  end.  And 
this,  O  Lord,  not  for  any  merits  of  ours, 
but  for  the  merits  of  thy  Son,  and  our 
Almighty  Saviour  Christ  Jesus,  to  whom, 
with  thee,  and  the  Holy  Spirit,  be  as- 
cribed all  glory  for  ever.  Amen." 

Lord  Bacon  also  wrote  another  pray- 
er as  follows  ;  he  entitled  it 

THE   STUDENT'S  PRAYER. 

"To  God  the  Father, God  the  Word,God 
the  Spirit,  we  pour  forth  most  humble  and 
hearty  supplications,  that  he  remembering 
the  calamities  of  mankind  and  the  pilgrim- 
age of  this  our  life  in  which  we  wear 
out  days  few  and  evil,  would  please  to 
open  to  us  new  refreshments  out  of  the 
fountains  of  his  goodness  for  the  allevi- 
ating of  our  miseries.  This  also  we 
humbly  and  earnestly  beg,  that  human 
things  may  not  prejudice  such  as  are  di- 
vine ;  neither  that  from  the  unlocking  of 
the  gates  of  sense,  and  the  kindling  of  a 
greater  natural  light,  any  thing  of  incre- 
dulity or  intellectual  night  may  arise  in 
our  minds  towards  divine  mysteries. 
But  rather  that  by  our  mind  thoroughly 
cleansed  and  purged  from  fancy  and  van- 
ities, and  yet  subject,  and  perfectly  given 
up  to  the  divine  oracles,  there  may  be 
given  up  unto  faith,  the  things  that  are 
faith's.  AmeD." 


CHAPTER  XI. 

The  Right  Application  of  Religious 
Knowledge. 

Divine  knowledge  is  intended  to  pro- 
mote a  right  state  of  mind,  with  a  suita- 
ble course  of  conduct.  There  are  two 
points  of  main  importance  in  study  ;  one 
is  to  get  just  ideas  into  tin:  mind,  and 
the  other  wisely  to  bring  them  forth  in 


their  season  with  all  their  beneficial  i 
fluence.    It  is  not  laying  up  the  bale 
the  ware  house,  but  dividing  and  disti 
buting  it  as  it  is  required,  that  enrich 
the  tradesman. 

The  apostle  in  the  charge  to  Timotl 
to  pursue  "  reading,  exhortation,  and  do 
trine,"  or  teaching,  shows  this  due  orde 
first  to  acquire  and  then  to  disper 
knowledge.  We  too  often  mistake 
many  ways.  We  begin  to  disperse  b 
fore  we  have  acquired ;  or  we  acquir 
and  never  disperse  to  others  :  or  we  mi 
apply  when  we  disperse.  How  neei 
ful  here  again  is  Divine  guidance  and  a 
sistance. 

All  our  acquirements  are  valuable  a> 
cording  to  the  use  which  we  make  ( 
them.  Supposing  then  the  student  1 
have  acquired  some  measure  of  theologi< 
al  knowledge,  and  to  be  continually  laj 
ing  up  in  store  farther  information,  let  i 
point  out  the  right  application  of  ever 
such  acquisition.  "  The  tongue  of  th 
wise  useth  knowledge  aright :  the  lip 
of  the  wise  disperse  knowledge."  Pro\ 
xv,  2,  7.  Gifts,  and  talents,  and  know] 
edge,  are  blessings,  not  in  the  possessior 
but  in  their  appropriate  use.  There  i 
an  awful  responsibility  connected  witl 
them  :  even  the  neglect  to  employ  then 
brings  guilt  on  the  soul,  and  the  misusi 
or  abuse  of  them,  produces  extended  mis 
chief. 

It  is  the  tendency  of  man's  fallen  na 
ture  thus  to  pervert  all  that  God  bestowi 
upon  him.  Every  gift  however  valuabli 
in  its  right  use,  often  becomes  only  ai 
engine  of  mischief  in  his  possession 
And  when  so  perverted  it  greatly  increas 
es  his  danger  here,  and  final  woe  hereaf 
ter.  The  clearer  a  man's  light  is  here,  i 
unaccompanied  by  its  sanctifying  effect 
the  greater  will  be  his  future  punishment 
"  That  servant  which  knew  his  Lord' 
will  and  prepared  not,  neither  did  accord 
ing  to  his  will,  shall  be  beaten  with  man] 
stripes."  Luke  xii,  47.  Let  the  eye 
however,  be  "single,  and  the  whole  bod; 
shall  be  full  of  light."  With  a  singh 
eye  like  Luther's,  a  man  of  learning  ttm 
be  a  blessing  to  the  church,  and  the  whol 
world. 


THE  CHRISTIAN  STUDENT. 


We  will  first  notice,  the  common  abus- 
es of  knowledge,  and  then  endeavour  to 
show  its  right  application.* 

A  common  abuse  of  knowledge  is  to 
rest  satisfied  icilh  it  as  the  proper  end 
of  study,  rather  than  the  means  of  use- 
fulness.   If  we  have  attained  real  knowl- 


a  disease  in  the  constitution,  gathers 
strength  from  wholesome  food.  This 
disease  manifests  itself  in  various  ways  ; 
sometimes  under  the  garb  of  humility  ; 
sometimes  in  despising,  depressing,  or 
undervaluing  the  attainments  of  others. 
In  such  a  case  as  Warburton,  what  arro- 


edge,  we  are  too  apt  to  suppose  the  object  I  gance  mingles  with  his  learning  !  how 
of  pursuit  is  secured,  and  We  may  indo-jhe  tramples  in  his  haughtiness  over 
lently  enjoy  it.    But  this  is  to  look  far  his  opponents  !    The  Christian,  inspired 


below  the  true  happiness  of  the  creature. 
Religious  truth  is  eminently  and  only 
valuable  as  it  brings  us  near  to  God,  and 
leads  us  to  a  more  wise  and  devoted  en- 
gagement of  every  faculty  in  his  service. 
We  must  no  more  say  of  our  knowledge, 
than  of  our  property,  "  Soul,  thou  hast 
much  goods  laid  up  for  many  years,  take 
thine  ease,  eat,  drink,  and  be  merry." 
We  are  responsible  for  it  as  a  talent  re- 
ceived, and  we  can  only  be  happy  as  we 
are  diffusing  its  blessings  to  others. 

Another  great  and  general  abuse  is,  to 
foster  a  spirit  of  pride.  Self-elevation 
is  too  often  the  great  stimulus  to  study, 
and  as  we  make  attainments  in  knowl- 
edge, we  grow  in  self-sufficiency,  and  swell 
with  self-conceit.  Where  knowledge  in- 
etttMm  without  conversion  of  heart, 
that  pride  which  is  natural  to  man,  like 


*  There  arc  some  striking  remarks  of  Bernard 
on  the  true  use  of  knowledge.  Speaking  on 
those  words  of  the  apontlc,  "If  any  man  think 
that  he  knoweth  any  tiling,  he  knoweth  nothing 
yet  as  he  ought  to  know,"  in  his  Ulith  Sermon  on 
the  Canticles,  he  says,  "Observe  how  the  apos- 
tle places  the  fruit  and  utility  of  1:iimuI.  •,)-.•  in 
the  manner  of  knowing-.  What  therefore  is  the 
mode  of  knowing  ?  What,  unless  to  know  in 
what  order,  with  what  affection,  and  to  what  end 
you  phould  know  ?  In  what  order  ?  that  six >uld 
\>e  first  which  Most  tends  to  salvation.  With 
v.  hat  q 'faction?  to  be  most  ardent  in  thai  which 
most  strongly  excites  love.  Tu  what  end?  To 
study,  not  for  vain  glory  or  curiosity,  but  only 
for  edifying  yourself,  or  your  reighbOOTi  Then- 
are  who  wwh  to  know  only  for  the  sake  of  know- 
ing, and  it  is  a  base  curiosity.  There  are  who 
Win  to  know  that  they  may  lie  known,  and 
it  is  a  base  vanity,  who  do  not  escape  the  sat- 
irist, "  Si  ir<-  tuum  nihil  i--*t  nisi  (<•  s.  ire  hoe 
sciat  alter."  And  there  arc  those  who  wish  to 
know,  that  t!i<  y  m.iy  -'  II  lh<ir  knoul-  i  I  i 
money  ..i  h  .n<  >r ,  ami  tin-  is  a  bate  gain.  Hut 
there  an  1 1 1 .  • — •  wh"  w  i->h  to  know,  th.it  1 1 1 ■  y  m.iy 
edify,  and  this  h  charity,  and  also,  there  are 

UhM  w  ho  Wish  t->  know,  that  they  may  I  Ii 

tic  <l,  and  this  is  prudence.  Of  ull  thene  the  two 
last  only  are  not  found  in  the  aim-  •>!  km.wl 
edge,  because  they  wish  to  understand  Coi  this 
end,  that  they  may  do  good." 


with  his  Saviour's  Spirit,  had  rather  be 
trampled  upon,  than  trample  upon  oth- 
ers. We  sometimes  see  the  wise  of  this 
world,  with  haughty  contempt  cast  off 
God  and  his  truth,  with  such  expressions, 
<k  I  am  above  all  that  nonsense'' — "  It  is 
cant  and  hypocrisy" — kt  Those  are  your 
saints."  This  may  now  gain  them  the 
reputation  of  great  wisdom  and  dis- 
cernment ;  but  the  scene  of  this  world's 
glory  soon-  passes  away :  the  hours  of 
sickness  and  sorrow,  the  time  of  death 
and  the  judgment-day  are  at  hand  ;  and 
how  will  they  appear  before  Christ  at  his 
coming  ?  Christian  reader,  Jet  us  re- 
member, "  Pride  goes  before  destruction  :" 
and  what  a  fall  will  it  be  to  the  haughty 
mind,  to  "  awake  to  shame  and  everlasting 
contempt '."  Thia  pride  leads  some  to 
the  ostentatious  display  of  knowledge^ 
(Jcr.  ix,  23.)  "It  should  be  our  con- 
cern," says  Francks,  "  to  guard  against 
vain-glory,  in  a  bottOMI  1  herein  the 
glory  of  God  should  be  our  only  object." 
We  may  learn  even  religion,  that  wo 
may  be  able  to  talk  ;  and  we  speak  of 
what  we  know,  that  we  may  be  admired, 
and  have  credit  given  to  us  for  wisdom, 

ngacity,  tnd  Learning.  With  that  Mp 
'self-knowledge,  humility,  and  sclf-dMni-t. 
which  mark  his  Private  Thought*.  Mr. 
Adam  suggests  to  !u>  <»u  u  mmd  the  cpies- 
tion,  "  Whether  his  reading  and  porull 
of  knowledge  had  not  rather  I  vi<  M  t.. 
talking,  than  bis  own  private  use,  or  the 
benefit  of  others."  This  "talk  of  the 
lips"  is  of  little  real  profit,  "  it  leodeth 
only  to  penury."  It  increase*  not  the 
spiritual  richefl  of  those  who  hear  or 
those  who  ---irak.  There  is  a\ s  a  triup 
tat  ion  to  make  a  parade  of  what  w  e  know. 

The  gratification  of  vain  curiotity, 
is  another  abuse  connected  w  ith  the  ac- 
quisition of  knowledge.  Is  it  not  usual 
for    souk      to    eMimalr    the     value  of 


606 


THE  CHRISTIAN  STUpENT. 


knowledge  not  so  much  by  its  intrin- 
sic worth,  as  by  its  remoteness  from 
common  view,  and  the  pains  with 
which  it  has  been  acquired?  From  mere 
curiosity,  without  any  specific  good  end 
in  view,  men  may  ransack  all  sorts  and 
kinds  of  learning,  and  enter  into  the  most 
hidden  recesses  of  antiquity,  and  yet  labor 
to  no  profit.  Nay,  they  may  carry  their 
researches  into  the  most  holy  things, 
(Col.  ii,  18,)  and  attempt  to  pry  into 
things  both  that  are  above  their  compre- 
hension and  hidden  from  their  view,  from 
similar  motives  and  with  the  like  result. 
Great  learning  may  be  the  mere  self-in- 
dulgence of  the  intellect ;  the  revelry  of 
mental  gratification,  the  mere  intoxica- 
tion of  the  powers  of  the  understanding. 
Precious  time  may  be  spent  over  mere 
learned  trifles,  extensive  learning  and 
vast  powers  of  mind  be  wasted,  or  serious 
error,  under  the  plausible  cover  of  learn- 
ing, be  diffused  and  strengthened.  Men 
may  read,  only  to  become  skeptics  and 
latitudinarians. 

Another  serious  abuse  of  knowledge  is 
to  turn  it  to  the  maintenance  of  error. 
Satan  tempts  us,  at  many  sacrifices,  to 
seek  to  know  good  and  evil,  and  then  en- 
deavors to  turn  all  the  knowledge  which 
man  acquires  to  the  maintenance  of  evil. 
The  whole  system  of  Popery  is  knowl- 
edge misapplied  and  used  against  the  truth. 
Few  have  exceeded,  in  acquisitions  of  va- 
rious kinds,  the  Jesuits  of  the  Roman 
Church.  Some  of  the  Socinians,  who  de- 
ny the  Lord  that  bought  them,  have  had 
much  critical  skill.  The  Lord  thus  shows, 
in  the  strongest  light,  that  a  man  may 
have  skill,  talent  and  industry,  and  yet 
fall  short  of  the  truth  ;  he  must  have  also 
divine  grace,  giving  him  a  humble  and 
teachable  spirit,  and  guiding  him,  that  he 
may  be  led  into  the  truth,  or  the  result 
of  his  studies  will  be  vain  and  unprofita- 
ble. 

Men  begin  at  the  wrong  end  ;  instead 
of  humbling  themselves  to  become  fools 
in  their  own  eyes,  that  they  may  be  wise 
(1  Cor.  iii,  18  ;)  they  profess  themselves 
to  be  wise,  without  seeking  to  be  taught 
of  God,  and  so  in  reality  they  become 
fools  (Rom.  i,  22;)  and  the  mysteries  of 
the  gospel,  which  arc  revealed  to  others 
who  have  the  simplicity  of  babes,  are 


hid  from  them.  Matt,  xi,  28.    There  i 

considerable  danger  in  reading  erroneou 
books.    The  spirit  of  a  man  gets  a  taste 
as  it  were,  of  the  mind  of  the  author, 
with  whom  he  is  most  conversant,  jus 
as  the  stream  gets  tinged  with  the  soi 
through  which  it  passes.    Infidel,  Socin 
ian,  Roman  Catholic,  or  controversia 
works,  may  thus,  communicate  a  tain 
of  their  respective  errors,  to  those  wh( 
dwell  much  in  such  regions.    Let  us  al 
remember  the  direction,  "  Buy  the  trutt 
and  sell  it  not."  It  is  worth  every  thing 
we  have  to  procure  it,  and  it  should  no: 
be  parted  with  for  any  worldly  considera- 
tion.   Many  things  will  be  offered  tc 
tempt  you  to  part  with  it;  "love  of  ease, 
applause,  favor  of  men — the  titles  of  a 
sensible  man,  a  liberal  man,  no  enthu- 
siast, no  bigot — worldly  gain  and  promo- 
tion ;"  but  it  is  a  losing  bargain  to  part 
with  truth  and  maintain  error  at  any 
price. 

Another  abuse  of  knowledge  is  when 
it  fosters  bitterness  against  our  fellow 
creatures.  If  any  differ  from  us,  and 
maintain  that  difference  by  arguments 
opposed  to  our  own,  and  tending  to  the 
undervaluing  of  our  learning,  how  apt  are 
we  to  think  hardly  of  them,  to  disparage 
them,  to  suggest  uncharitable  reasons  for 
their  maintenance  of  such  opinions,  and, 
where  we  have  the  power,  to  deal  se- 
verely with  them.  Theological  hatred 
has  passed  into  a  proverb.  Nor  is  it 
wonderful  that,  in  proportion  to  the  mag- 
nitude of  things  disputed,  there  should  be 
an  earnestness  in  contending  for  them, 
and  in  unchristian  hearts,  an  excess  of  an 
unchristian  spirit.  This  should  be  check- 
ed in  every  practicable  method.  It  was 
a  good  plan  of  Antonius  at  the  Halle  Uni- 
versity, while  showing  how  to  rebut  er- 
ror, to  make  a  point  of  being  very  careful 
not  to  use  harsh  and  unkind  expressions, 
lest  his  auditors  should  be  inspired  with 
any  bitterness  against  an  opponent.  In 
order  to  remove  all  such  contentions  as 
partook  of  hatred  and  selfishness,  he  laid 
open  the  depth  of  our  natural  corruption, 
from  whence  proceeds  all  manner  of 
delusion;  depraved  reason,  impregnated 
with  the  spirit  of  self-love,  and  raised  up 
by  unmodified  passions,  being  generally 
the  principle  from  which  has  sprung,  and 


THE  CHRISTIAN  STUDENT. 


G07 


still  springs  up,  such  a  Inultitude  of  er- 
'  roneous  notions.  Hence  he  taught  that 
i  none  should  over-value  himself  on  ac- 
count of  some  better  apprehensions  in 
matters  of  religion,  since  the  seed  of  the 
most  abominable  heresies  lies  lurking  in 
every  soul,  and  if  not  timely  restrained 
by  a  principle  of  grace,  is  ready  to  break 
out  into  error  of  every  kind. 

Learning  is  also  abused  when  it  is 
made  an  excuse  for  needless  eccentrici- 
ty and  peculiarity.     Diligent  students 
sometimes  want  acquaintance  with  the 
common  affairs  of  the  world,  and  excuse 
i  themselves  for  a  disregard  of  the  ordina- 
ry observances  and  proprieties  of  social 
■  life,  by  their  superiority  in  literary  at- 
tainments.   Christianity,  however,  meet- 
i  ing  eveiy  failure  of  man,  has  its  beautiful 
directions,  "  be  courteous,  honor  ali  men  ; 
.  whatsoever  things  are  lovely  (as  well  as 
;  those  which  are  honest,  just  and  pure,) 
whatsoever  things  are  of  good  report,  if 
there  be  any  virtue,  and  if  there  be  any 
praise,  think  on  these  things."    The  re- 
I  marks  of  a  statesman  (the  duke  of  New- 
castle,)  though  only  bringing  forward 
i  worldly  motives,  suggest  some  important 
I  hints  here.    He  says,  "  Knowledge  alone 
!  is  not  our  proper  happiness.    Men  of 
!  deep  research  and  of  curious  inquiry 
.  should  just  be  put  in  mind  not  to  mistake 
i  what  they  are  doing.    But  we  may  all 
■■  remember,  that  as  the  love  of  letters 
may  make  us  unsociable,  so  the  love  of 
;  society  may  make  us  illiterate.  The 
,  want  of  discretion  and    prudence  has 
ruined  more  men  of  learning  and  genius 
than  the  time  would  allow  me  to  nun 
.tion.    Without  this  sobriety  of  intellect 
nothing  is  strong,  nothing  is  great.  With- 
out this  prudence,  without  this  discern- 
ment of  time  and  circumstance,  and  the 
habit  of  regularity,  without  an  attention 
to  the  decencies  of  society,  and  of  com- 
mon life,  and  of  the  princ  iples  by  which 
all  men  however  gifted  must  indiscrimi- 
nately be  conducted,  oil  our  attainments 
are  nothing  worth  :  they  will  never  pro 
cure  us  esteem  and  respectability  among 
men.    The  world  will  but  smile  at  such 
scholars ;  and  ministers  (of  the  state,) 
when  called  upon  to  promote  them,  will 
tell  you  not  without  reason,  They  are  not 
producible."    The  Christian  student  will 


however,  from  far  higher  motives  than 
esteem  and  respectability  among  men, 
give  no  "heedless  offence  in  any  thing, 
and  seek  not  to  please  himself,  but  all 
men,  to  their  edification. 

One  more  abuse  may  be  noticed,  that 
of  over-valuing  particular  parts  of  reli- 
gious knowledge.  Thus  some  press  atten- 
tion to  languages,  some  to  criticism,  some 
to  evidences,  some  to  doctrines,  some  to 
practice,  beyond  the  fair  proportion  due 
to  each,  and  attending  almost  exclusively 
to  one  thing,  undervalue  what  they  do 
not  follow.  Each  point  has  its  relative 
value,  as  bearing  upon  one  grand  result  ; 
and  it  is  the  part  of  wisdom  to  attend  to 
each  according  to  its  real  worth  and  con- 
nexion with  the  whole.  Undoubtedly 
our  particular  talents,  bent  of  mind,  op- 
portunities, and  occasions,  may  call  for 
peculiar  attention  to  some  distinct  branch 
of  religion,  and  when  duly  pursued,  there 
is  an  advantage  in  this  to  the  general  ad- 
vancement of  the  whole ;  yet  we  may 
pursue  that  branch  to  the  disparagement 
of  other  even  more  important.  Let  each 
have  its  scriptural  proportion  of  re- 
gard, and  let  us  not  spend  our  time  in 
settling  various  readings,  for  instance,  to 
the  neglect  of  Jesus  Christ  and  him  cru- N 
cified. 

Having  thus  shown  the  abuses,  a  few 
observations  may  be  added  on  the  riisht 
application  of  knowledge.  The  right  end 
of  study  is  not  to  raise  us  on  an  eminence 
to  be  admired;  to  enable  us  to  swell  with 
our  own  fancied  elevation  ;  to  delight  or 
enrich  ourselves  with  our  own  intellec- 
tual stores  ;  to  gain  promotion  and  world- 
ly advantage.  Success  lu  re  may  he  an 
injury;  and  of  students  pursuing  and 
gaining  only  such  ends  we  are  compelled 
to  say,  "  Verily  they  have  their  reward.'' 
Solomon  gives  a  striking  estimate  from 
experience  of  the  vanity  of  misapplied 
knowledge — u  my  heart  had  great  expe- 
rience of  wisdom  and  knowledge,  and  I 
gave  my  heart  to  know  wisdom,  and  to 
know  madness  and  folly,  I  pereeiv ed  that 
this  also  is  vexation  of  spirit.  For  in 
much  wisdom  is  much  grief,  and  he  that 
increaseth  knowledge  inereaseth  sorrow. 
lOcc.  i,  16 — Is-  How  minutely  superior 
are  the  true  ends,  the  illumination  of  the 
mind  with  divine  and  saving  truth,  the 


THE  CHRISTIAN  STUDENT. 


consequent  purification  of  the  heart  and 
life,  fresh  abilities  of  usefulness  to  our 
fellow-creatures,  a  fresh  revenue  of  praise 
and  glory  to  God,  and  a  growing  com- 
munion with  him,  and  preparation  for 
heavenly  and  everlasting  communion 
hereafter.  When  there  is  a  natural  taste 
for  intellectual  improvement,  it  is  most 
important  to  have  the  knowledge  of  evan- 
gelical theology,  or  as  the  apostle  would 
call  it,  "  the  excellency  of  the  knowledge 
of  Jesus  Christ  (Phil,  iii,  8.)  set  before 
us,  as  the  great  means  by  which  the  Di- 
vine Spirit  raises  us  to  our  highest  hap- 
piness. Let  us  then  more  distinctly  di- 
rect the  student  to  the  right  application 
of  his  acquirements. 

The  first  use  of  theological  study  is  to 
bring  you  acquainted  with  God  in  Christ 
Jesus.  Theology  of  the  right  kind,  du- 
ly improved,  leads  directly  to  constant 
communion  with  God.  It  embraces 
Christian  doctrines  to  arrive  at  the  knowl- 
edge of  God,  and  Christian  rules  to  direct 
our  walk  with  him  and  before  him.  They 
are  just  sentiments  of  Bishop  Taylor, 
when  fairly  interpreted,  "  Theology  is 
rather  a  divine  life  than,  a  divine  knowl- 
edge. When  all  books  are  read,  and  all 
arguments  are  examined,  and  all  author- 
ities alleged,  nothing  can  be  found  to  be 
true  that  is  unholy."  "  Acquaint  thyself 
with  God,  and  be  at  peace  with  him." 
Real  growth  in  divine  knowledge  gives  a 
fuller  insight  into  the  character  and  glo- 
ries of  our  Creator,  our  relation  to  him, 
the  blessings  which  we  receive  from  him, 
and  the  duties  which  we  owe  to  him,  as 
our  reconciled  Father  in  Jesus  Christ. 

By  the  fall  we  lost  the  knowledge  of 
God.  Divine  knowledge  fulfills  its  high- 
est end,  when  it  leads  us  to  Jesus  Christ, 
by  whom  we  are  recovered  from  the  ru- 
inous effects  of  that  first  sin. 

Dr.  Owen,  pressing  the  importance  of 
the  knowledge  of  Christ,  gives  some  val- 
uable suggestions  respecting  the  scope  of 
human  learning.  "  The  particular  end  of 
literature,  though  not  observed  by  many, 
men's  eyes  being  fixed  on  false  ends, 
which  compels  them  in  their  progress  to 
wander  from  the  object,  is  none  other 
but  to  remove  some  part  of  the  curse 
which  is  come  upon  us  by  sin.  learning 
is  the  product  of  the  soul's  struggling 


with  the  curse  for  sin.    Adam  at  his  firs 
creation,  was  completely  furnished  witl 
all  that  knowledge  (excepting  only  thing; 
not  then  in  being,  &c)  as  far  as  it  lie 
in  a  needful  tendency  to  the  utmost  end  o 
man,  which  we  now  press  after.  Then 
was  no  straitness,  much  less  darkness  01 
his  understanding,  that  should  make  hin 
sweat  for  a  way  to  improve,  and  maki 
out  those  general  conceptions  of  things 
which  he  had.    All  this  being  lost  by  sin 
a  multiplication  of  tongues  also  beinr 
brought  in  as  a  curse  for  an  after  rebel 
lion,  the  whole  design  of  learning  is  but 
to  disentangle  the  soul  from  the  issue  o 
sin.    Ignorance,  darkness,  and  blindness 
is  come  upon  the  understanding ;  ac 
quaintance  with  the  works  of  God,  spiri- 
tual and  natural,  is  lost,  strangeness  of 
communication  is  given  by  the  multipli- 
cation of  tongues.    Tumultuating  of  pas- 
sions and  affections  with  innumerable 
darkening  prejudices  are  also  come  upon 
us.    To  remove  and  take  this  away,  to 
disentangle  the  mind  in  its  reasonings,  to 
recover  an  acquaintance  with  the  works 
of  God,  to  subduct  the  soul  from  under 
the  effects  of  the  curse  of  division  of 
tongues,  is  the  aim  and  tendency  of  lite- 
rature." 

Dr.  Owen  then  shows  the  insufficien- 
cy of  mere  learning  for  the  attaining  of 
these  ends,  and  the  swelling  pride  of  men 
of  great  literary  attainments,  asking,  are 
we  blind  also?  and  observes,  "He  that 
has  attained  to  the  greatest  height  of  lit- 
erature, yet  if  he  has  nothing  else,  if  he 
have  not  Christ,  is  as  much  under  the 
curse  of  blindness,  ignorance,  stupidity, 
and  dulness,  as  the  poorest,  silliest  soul 
in  the  world.  The  more  abilities  the 
mind  is  furnished  with,  the  more  it 
strengthens  itself  to  act  its  enmity  against 
God.  All  that  it  receives  does  but  help 
it  to  set  up  high  thoughts  and  imaging 
tions  against  the  Lord  Christ."  Owen 
adds,  "  I  hope  I  shall  not  need  to  add  any 
thing  to  clear  myself  for  not  giving  a  due 
esteem  and  respect  unto  literature,  my 
intendment  being  only  to  cast  it  down  at 
the  feet  of  Jesus  Christ,  and  to  set  the 
crown  upon  his  head." 

The  glory  of  religious  knowledge,  then, 
is  Christ  Jesus,  the  Son  of  God  made 
man  for  our  salvation  :  to  know  him, 


THE  CHRISTIAN  STUDENT. 


GOO 


"the  way,  the  truth,  and  the  life."  As 
Leighton,  in  his  usual  happy  strain  re- 
marks, -;  You,  then,  that  are  gazing  on 
vanity,  be  persuaded  to  turn  your  eyes 
this  way  and  behold  this  lasting  wonder, 
this  Lord  of  life  dying!  But  the  most, 

i  alas!  want  a  due  eye  for  this  object.  It 
is  the  eye  of  faith  alone  that  looks  aright 
on  him.  and  is  daily  discovering  new 
worlds  of  excellency  and  delight  in  this 
crucified  Saviour ;  that  can  view  him 
daily  as  hanging  on  the  cross,  without  the 
childish  gawdy  help  of  a  crucifix,  and 

1  giow  in  the  knowledge  of  that  love  that 
passeth  knowledge,  and  rejoice  itself  in 
frequent  thinking  and  speaking  of  him. 
instead  of  those  idle  and  vain  thoughts, 
at  the  best,  and  empty  discourses,  where- 
in they  most  delight  and  wear  out  the 
day.    What  is  all  knowledge  but  painted 

I   folly  in  comparison  of  this?1'  Sec  1  Pet. 

»  ii,  2i. — If  knowledge  lead  us  not  to 

I  Christ  for  ourselves,    and    to  magnify 

j  Christ  for  others,  it  does  nothing  for  us. 
Its  great  use  is  to  discover  God  to  man, 
by  Christ  Jesus,  and  thus  to  lead  us  to 
constant  communion  with  God.  No  the- 
ology was  more  profound  than  that  which 

j  Enoch  attained  when  he  walked  with 
God.* 

MigHMM  knowledge  is  to  be  used,  not 
j  merely  for  accumulating  the  sentiments 
of  others,  but  also  for  enlargimg'  and  r.r- 
l  tending  the  j;oirers  of  our  mind.  The 
influence  of  the  well-directed  study  of 
Divine  truth,  is  most  important  in  en- 
i  lightening  the  understanding,  and  regnla- 
I   ting  the  judgment.     It  gives  ;t  correct 
taste,  and  enables  us  todiseein  and  ap 
1  prove  the  things  that  are  most  excellent, 
i   There  can  be  no  reason  why  a  spiritual 
man,  as  well  as  others,  should  not  im- 
prove the  powers  of  his  mind,  and  there 
are  many  why  he  should.    Every  thing 

*  An  ■ppar—i I  diili.  nlty  in  ;i  sentence  >>f  "iir 
Lord  -  Ituds  t<>  n  must  import  mt  1 1  nth.  J- >lm 
xvi,  *2.'{.  "  In  that  day  yr  nli.tll  ;i -h  (oi  (|ti<  lion 
mi-  n. .thin"-,  \<nlv,  verily,  1  lay  "into  yon, 
whntH'wvfr  yr  nliall  link  («>r  pruy)  1 1 1 •  -  r'athi  i  in 

I  my  Dame,  Ik-  will  frive  it  you."  In  tin-  <!  iy  *'h<  " 
they  should  have  fuller  light,  and  bad  noH  need 

f  to  put  the  quei  t  i •  »m  -;  (ver.  19)  whi<  h  he  hud  Uth 
inr«-tin<r,  "til!  it  would  !>»•  ncedfnl  t<»  ;i  1  >•  >i 1 1 xi  in 

prayer.    T  »  of  light  and  knowledge  chould 

Im*  tinx  H  of  pi  .1  yrr  ;  and  the  true  nj<  "I  knowl- 
edge la  to  lead  ui  to  much  prayer ;  to  higli  and 
h.»ly  int(  roourte  with  oin  heav<  nly  Path  r. 

77 


that  strengthens  his  power  of  mind,  gives 
him  advantage  for  the  deeper  and  more 
meditative  study  of  sacred  truth,  a  great- 
er capacity  under  the  divine  blessing  for 
the  intelligent  reception  of  it,  and  for  a 
more  established  maintenance  of  it  for 
his  own  comfort.  Eph.  iv.  19. 

Those  who  have  watched  the  opera- 
tions of  the  mind,  will  have  observed, 
that  other  men's  thoughts  give  rise  to 
fresh  views  of  truth  in  our  own  minds. 
Let  these,  where  scriptural  and  useful,  be 
carefully  retained  and  used,  cultivated 
and  employed  for  the  glory  of  God 
and  the  good  of  others.  Theology,  like 
prayer,  should  be  inwrought.  James v, 
1(>.  The  mere  transcript  of  the  ideas  of 
others  will  always  have  the  defects  of 
speaking  a  foreign  language,  with  which 
we  are  but  partially  acquainted  :  we  can 
never  give  the  sentiments  in  full  force 
and  beauty.  Hut  let  us  make  what  we 
learn  our  own.  let  us  meditate  upon  it,  di- 
gest and  incorporate  it  with  our  own  mind, 
and  it  will  become  natural  and  easy, 
weighty,  powerful,  and  original. 

Another  true  application  of  knowledge 
is  to  assist  us  to  a  holy  conduct.  Let  us 
be  careful  that  our  knowledge  be  not  on- 
ly rational  but  practical  :  not  only  clear, 
but  vivifying.  It  is  not  the  accuracy1 
but  the  vitality  of  knowledge  that  m- 
lluenees  the  heart  to  present  duty,  and 
guides  into  the  enjoyment  of  pn  sent 
privilege.  It  must  be  "the  light  of  life" 
(John  viii,  lv.\)  else  the  light  that  is  in 
us  is  darkness,  and  how  ureal  is  that 
darkness!  Malt.  u.  83.  Mow  art",  cling 
to  see  knowledge  so  often  unaccompan- 
ied with  vitality,  no  impression  of  Di- 
vine influence,  no  peieeption  of  spiritual 
i'iiu"  ,  no  enjoyment  of  heavenly  BOMQ 
lation.  We  would  not  indeed  disparage 
rational  knowledge.  It  is  indispensable 
as  ;i  imdium  of  communicating  the  more 
excellent  blessing,  and  without  some 
measure  of  it.  there  eonld  be  no  natural 
capacity  for  the  reception  of  spiritual 
truth  :  as  a  foundation  may  be  without 

ft  auperatmcture,  but  not  ■  tuperatnM- 

tnre  without  I   foundation.     Bill  while 
we  admit  it*  m  et  ssit\ ,  wr  deny  its  suffi- 
ciency.   It  is  only  tin-  door,  the  .  n trance 
to  that  better  knowledge,  whu  h  i*  snfli 
eient  as  well  as  necessary — that  knowl- 


610 


THE  CHRISTIAN  STUDENT. 


edge  that  is  the  effect  of  Divine  influence, 
and  introduces  us  to  a  vital  union  with 
our  God  and  Saviour.  1  John  v,  20. 
O  let  us  ever  remember  the  emptiness  of 
all  stores  of  knowledge  short  of  this,  and 
let  us  seek  for  it  as  efficacious,  transform- 
ing into  his  image,  and  making  us  meet 
for  his  presence,  who  is  Light,  and  in 
whom  is  no  darkness  at  all.  All  doc- 
trines have,  when  rightly  received,  a 
practical  influence.  The  atonement  is 
not  revealed  to  lessen,  but  to  increase  our 
dread  of  sin  :  election  is  not  declared  that 
we  may  be  careless  about  sin,  but  that 
we  may  never  be  satisfied  till  we  are  ho- 
ly ;  the  precious  promises  are  not  given 
to  make  us  negligent  and  worldly,  but 


ological  knowledge  are  full  of  truths  cal- 
culated to  lead  us  to  God,  and  quicken 
us  in  his  service- 

Another  use  is,  that  it  is  a  great  help  to 
the  farther  understanding  of  the  Bible. 
Cecil  justly  observes  in  his  Remains,  "A 
man  ought  to  call  in  from  every  quarter 
whatever  may  assist  him  to  understand, 
explain,  and  illustrate  the  Bible."  Here 
is  the  high  office  of  theology.  Let  all 
our  knowledge  of  every  kind,  not  mere- 
ly pay  tribute  to  the  Bible,  but  be  pur- 
sued with  a  direct  intention  of  more  ful- 
ly elucidating  Divine  truth.  As  langua- 
ges, arts,  and  sciences,  oriental  customs, 
history,  chronology,  &c.  receive  light 
from  the  Bible,  so  a  knowledge  of  them 
partakers  of  the  Divine  nature.    The  ex-|helps  us  to  a  better  understanding  of  that 


cellent  Robert  Boulton  could  to  his  com- 
fort on  his  death-bed  profess,  that  he 
never  in  his  sermons  taught  any  thing 
but  what  he  had  first  sought  to  work  on 
his  own  heart. 

Be  sure  what  you  are  learning,  and 
be  not  like  those  who  were  "  ever  learn- 
ing and  never  able  to  come  to  the  knowl- 
edge of  the  truth."  2  Tim.  iii,  7.  Such 
persons,  upon  the  first  flight  of  imagina- 
tion, will  leave  evangelical  truth  for  any 
fancy  that  flits  across  their  path.  Vitrin- 
ga's  words  in  summing  up  the  uses  of 
the  study  of  prophecy,  may  well  be  ap- 
plied here,  "  They  teach  us  God,  and  the 
true  perfections  of  his  nature,  they  ex- 
plain the  reasons  of  that  admirable  prov- 
idence which  he  exercises  in  governing 
the  world  and  the  church,  they  deeply 
impress  every  where  the  highest  reve- 
rence of  his  Divine  majesty  and  justice, 
they  shake  off  torpor  and  that  epidemic 
lethargy,  by  which  most  men  miserably 
perish  fast  asleep,  they  stimulate  the 
mind  to  true  virtue  and  holiness,  they  not 
only  recall  and  withdraw,  but  also  deter 
us  from  all  vices;  every  where  they  per- 
suade to  penitence  and  faith,  the  neces- 
sary means  of  salvation,  and  not  only  to 
fly  from  sin,  but  also  to  abhor  it.  They 
build  up  and  commend  a  good  conscience; 
they  terrify  an  evil  one,  so  that  he  who 
reads  them  perceives  that  a  present  God 
is  with  him.  "Wherefore  we  must  with 
the  Apostle  say,  Therefore,  brethren,  ear- 
nestly follow  prophecy."  Thus  also  the 
Holy  Scriptures,  and  all  the  parts  of  the- 


blessed  book.  There  is  an  extent  of  wis- 
dom and  learning  in  the  Scriptures,  which 
every  fresh  degree  of  knowledge  enables 
us  still  farther  to  penetrate  and  explore 
to  our  own  edification,  and  the  good  of 
all  around  us.  Brevity  is  throughout 
connected  with  inexhaustible  fulness. 
One  of  the  highest  ends  of  knowledge  is 
to  lay  open  the  riches  of  Scripture  for  our 
full  use  and  enjoyment.  Beauties,  and 
excellencies,  and  advantages,  which  the 
ignorant  cannot  discern,  are  enjoyed  by 
the  intelligent  Christian.  Christians  ought 
not  therefore  to  be  satisfied  with  a  mere 
sufficiency  of  knowledge  for  salvation. 
Even  good  people  are  apt  indolently  to 
say  of  many  important  views  of  Chris- 
tian Theology,  "  Let  us  leave  these  things 
to  divines,  and  employ  ourselves  in  the 
simple  views,  and  practical  duties  of  the 
gospel."  But  the  proper  end  for  which 
our  powers  were  given,  was  the  attain- 
ment of  the  knowledge  of  God.  In  this 
is  a  field  of  infinite  extent  and  most  inter- 
esting to  all  Christians  according  to 
their  capabilities  of  improvement.  And 
after  having  occupied  themselves  to  the 
fullest  extent  of  their  powers  and  oppor- 
tunities, and  with  growing  interest  in 
every  stage  of  their  progress,  they  will 
still  leave  enough  in  this  deep  and  inex- 
haustible subject  for  the  investigation  of 
all  the  schools  of  the  ablest  theologians, 
to  the  end  of  the  world.  The  different 
parts  of  truth  are  thus  connected,  har- 
monized, and  illustrated.  One  part  of 
Scripture  throws  light   upon  another. 


THE  CHRISTIAN  STUDENT. 


611 


They  must  all  be  known  and  compared. 
"  Comparing  spiritual  things  with  spirit- 
ual,3' is  the  right  use  of  that  wisdom 
4'  which  the  Holy  Ghost  teacheth." 

It  has  a  further  use  as  a  guard  against 
error-  of  every  kind.  There  are  always 
multiplied  and  opposing  schemes,  opin- 
ions, and  systems,  floating  all  around  us, 
and  though  the  spiritual  perception  which 
is  the  result  of  Divine  teaching,  will 
keep  a  Christian  clear  of  ruinous  error, 
yet  he  may  be  surprised  and  brought  into 
great  mistakes,  and  mislead  others,  and 
endure  much  sorrow  from  want  of  that 
better  information  which  more  knowl- 
edge would  have  given  bim.  By  knowl- 
edge he  will  acquire  firmness  and  stabil- 
ity of  character,  so  as  not  to  be  shaken 

!  in  mind,  and  moved  about  with  every 
wind  of  doctrine.  In  every  age,  he  will 
see  the  evils  which  errors  have  produced, 
the  fruits  and  blessings  of  truth,  and  thus 
be  preserved  from  hastily  adopting  nov- 
elties at  first  sight  plausible  and  attractive. 
This  indeed  supposes  piety  and  humility, 
otherwise  learning,  as  we  have  seen, 
may  be  the  fruitful  source  of  error. 

Another  right  application  of  theology 
is  to  make  us  humble.  True  it  is,  that 
the  danger  of  any  acquisition,  and  espe- 
cially of  one  so  valuable  as  Divine  knowl- 
edge, is  that  of  self-elation  ;  but  its  right 
and  proper  improvement  is  humility;  its 
just  effect  is  lowliness  of  mind.  Seeing 
how  pure,  and  holy,  and  glorious  God  is, 
how  spiritual  his  law,  how  rich  his  grace, 
how  fallen,  and  needy,  and  ruined  man 
by  nature  is,  we  possess  the  very  ele- 
ments of  that  genuine  humility  which  the 

'Saviour  pronounces  to  be  blessed.  Who, 
with  a  Christian  mind,  can  look  back  on 
past  ages  and  survey  the  multiplied  er- 
rors of  past  days,  and  notice  how  the 
very  best  and  the  greatest  of  nu  n  have 
in  some  point  or  other  failed,  without 
learning  many  lessons  of  diffidence  and 
self-distrust.  The  more  we  know,  the 
more  we  shall  see  there  is  to  be  known, 
and  we  shall  be  astonished  ;il  our  confi- 
dence on  points  in  past  years,  where  now 
we  3cc  far  more  darkness  than  we  were 
then  aware  of.  "If  any  man  thinketh 
that  he  knoweth  any  tiling,  Ik*  knoweth 
nothing  yet.  as  he  ought  to  know.''  True 
wisdom  and  humility  go  together — "  with 


the  lowly  is  wisdom."  And  how  inesti- 
mable the  value  of  real  humility.  A 
friend  of  Andrew  Fullers',  to  whom  he 
had  made  heavy  complaints  of  himself, 
wrote  thus,  and  he  deeply  valued  the  let- 
ter. "  God  Almighty  keep  us  from  ever 
being  great  men,  or  rather  from  thinking 
ourselves  so  !  Oh,  it  requires  numberless 
miracles  to  get  any  man  to  heaven ; 
perhaps  I  might  say,  especially  a  minis- 
ter. You  will  do  as  long  as  you  feel 
vile,  and  foolish,  and  weak.  I  had  rath- 
er preach  at  your  funeral,  than  live  to 
see  you  good,  and  wise,  and  great,  and 
strong  in  your  own  estimation.* 

The  right  direction  of  our  acquire- 
ments is  another  important  part  of  the 
use  of  knowledge.  It  is  obvious  that 
excellent  men  have  failed,  by  a  misdirec- 
tion of  their  talents  to  such  subjects  as 
they  were  not  competent  to  discuss. 
Erasmus  was  invaluable  as  an  agent  in 
the  advancement  of  literature,  and  expo- 
sing the  folly  and  wickedness  of  the 
monks;  but  when  he  attacked  Luther, 
and  the  principles  of  Reformation,  he 
was  out  of  his  province.  Bishop  Hull, 
in  defence  of  the  divinity  of  Christ,  brings 
the  vast  stores  of  antiquity  which  he  had 
acquired  powerfully  to  bear  against  the^ 
opponents  of  this  docrine  ;  but  on  an 
experimental  question  like  that  of  justifi- 
cation, he  rather  covers  it  with  obscurity, 
than  places  it  in  scriptural  light.  Gro- 
tius  excelled  in  classical  literature,  in  his 
rights  of  war  ami  peace,  in  his  truths  of 
Christianity;  but  we  cannot  go  along 
With  him  in  his  views  of  the  g<><pel  of 
the  grace  of  God.  We  should  learn  to 
pray  much,  QOl  only  for  heavenly  wis- 
dom to  discern  the  truth,  but  also  |q  ;;,> 
ply  the  gifts  which  God  has  bestowed  up- 
on us  in  that  Channel  that  may  do  most 
good.  It  is  a  happy  manifestation  of  the 
right  application  of  acquirements,  when  an 
author's  later  publications  are  manifestly 
moie  spiritual,  evangelical,  and  heavenly- 
minded  than  his  earlier  ones  ;  and  you  see 
in  his  course  "  the  path  of  the  just  as  the 
shining  light,  shining  mote  and  more  unto 
the  perfect  day.  Owen's  Meditations  on  the 

the  Glory  of  <  ferist,  and  Baxfc  r'i  Hying 
Thoughts,  furnish  specimens  of  this  uia- 
turity  of  Christian  light  and  love. 

♦  See  llyland'a  Life  of  Fuller. 


612 


THE  CHRISTIAN  STUDENT. 


Knowledge  is  rightly  improved  when 
it  becomes  a  means  of  grace.  The  Apos- 
tle prays  for  believers,  "  grace  and  peace 
be  multiplied  unto  you,  through  the 
knowledge  of  God,  and  ot  Jesus  our  Lord. 
That  knowledge  is  most  useful  which 
has  most  tended  to  purify  and  rectify 
our  affections  and  conduct,  which  has 
brought  us  nearest  to  Christ  in  deep 
humiliation^  and  earnest  longings  for 
his  salvation.  The  knowledge  of  which 
we  speak  has  this  direct  tendency  in  all  its 
parts  :  under  the  gracious  influence  of 
the  Holy  Spirit  it  quickens  and  sancti- 
fies. The  Christian  will  thus  very  ad- 
vantageously study  books  of  practical 
piety,  and  holy  and  experimental  works, 
and  thereby  his  various  graces  will  be 
fostered  and  advanced.  As  it  has  pleased 
God  to  accompany  the  preaching  of  his 
ministers  with  the  power  of  his  Spirit, 
so  also  Christian  instruction,  when  redu- 
ced to  writing,  and  read  in  private,  is 
attended  with  the  similar  Divine  influen- 
ces, and  truly  nourishes  the  soul  with 
heavenly  manna.  It  is  the  high  and  em- 
inent use  then  of  theology,  not  merely 
to  fill  the  head  with  notions,  but  to  edify 
the  heart ;  to  be  a  grand  means  of  holi- 
ness, and  a  main  instrument  of  the  Di- 
vine mercy  for  transforming  the  soul, 
and  renewing  it  in  knowledge  after  the 
image  of  God.  "  Sanctify  them  through 
thy  truth."  There  is  not  a  truth  of  sound 
theology,  but  it  has  a  sanctifying  tenden- 
cy. The  words  of  David,  (Psalm  xix, 
7 — 11,)  are  very  full  on  this  point. 
Christian  reader,  "  Be  not  satisfied  with 
how  much  thou  knovvest;  but  see  what 
effect  the  knowledge  which  thou  hast  at- 
tained has  upon  thy  heart  and  life  ?" 
The  mark  of  true  discipleship  is  love. 
11  By  this  shall  all  men  know  that  ye  are 
my  disciples" — not,  that  ye  have  talents 
and  learning,  but — "  that  ye  love  one 
another." 

Knowledge  is  further  useful  to  guide 
us  in  difficulties.  Perplexing  cases  often 
arise,  and  the  same  errors,  having  their 
origin  in  the  natural  blindness  of  the 
heart,  are  frequently  revived  under  fresh 
names.  In  these  and  other  difficulties, 
the  former  experience  of  the  servants  of 
Christ,  and  an  enlarged  scriptural  knowl- 
edge will  furnish  mucli  help  to  guide  us 


aright.  "When  Christian  love  abounds 
"  in  all  knowledge  and  all  judgment,"  we 
shall  "  approve  things  that  are  excellent," 
and  shall  "  be  sincere,  and  without  of- 
fence." Solomon  asserts,  that  "  the  wis- 
dom of  the  prudent  is  to  direct  his  way." 
Prov.  xiv,  8.  Nor  is  there  any  wisdom 
so  important  as  to  be  wise  unto  salvation, 
nor  any  prudence  greater  than  that  which 
leads  us  to  attend  supremely  to  the  one 
thing  needful.  A  wise  Christian  who 
has  taken  a  large  survey  of  the  Church, 
and  of  the  various  parts  of  divinity,  has 
many  advantages  for  speedily  forming  a 
judgment  on  dubious  cases,  and  marking 
the  true  limits  of  every  case. 

Again,  it  is  eminently  useful  when  it 
is  employed  to  advance  the  salvation  of 
our  fellow  creatures.  Next  to  being  wise 
to  our  own  salvation  is  that  wisdom 
which  he  possesses  who  "  winneth  souls." 
Prov.  xi,  30.  The  figure  of  an  intelli- 
gent Christian  and  Christian  teacher,  is 
that  (Matt,  xiii,  52,)  of  a  well  furnished 
householder ;  not  a  miser  hoarding  his 
treasures,  but  bringing  them  out.  It  is 
the  invariable  character  of  the  Divine 
economy,  that  no  man  is  blessed  for  him- 
self, but  as  a  vehicle  of  communication 
of  blessing  to  others.  Abraham  was 
blessed  that  he  might  be  a  blessing.  Gen. 
xii,  2.  So  the  Jews.  Psalm  lxvii,  1,  2. 
Talents  are  given,  not  to  be  carefully 
hid,  but  diligently  traded  with,  for  the 
good  of  others.  Compare  the  parable  of 
the  talents  with  the  solemn  account  of 
the  day  of  reckoning.  Matt,  xxv,  14 — 
46.  Many  are  the  advantages  which  the 
intelligent  Christian  possesses.  He  has 
an  overflowing  spring  within  of  life  giv- 
ing waters,  the  streams  of  which  may 
diffuse  themselves,  and  spjread  fertility 
all  around.  In  the  varied  intercourse  of 
man  with  his  fellow  men,  he  has  always 
a  treasury  of  the  best  kind,  and  may 
bring  out  of  that  treasury  things  new 
and  old.  In  the  social  circle,  as  "  iron 
sharpeneth  iron,  so"  especially  such  "  a 
man  sharpeneth  the  countenance  of  his 
friend."  With  his  family,  the  husband 
dwells  with  his  wife  according  to  knowl- 
edge, he  trains  up  his  children  in  the 
way  they  should  go,  and  he  benefits  his 
servants  by  domestic  instruction.  In  his 
walks  with  his  associates,  by  the  sick 


THE  CHRISTIAN  STUDENT. 


G13 


icds  of  the  afflicted,  among  the  cottages 
A  the  poor,  and  with  the  children  of  the 
Sunday  school,  what  means  the  instruct- 
ed Christian  has  of  promoting  their  best, 

ven  their  everlasting  good !    He  stops 
ihe  contagion  of  error  and  vice,  and  he 
infuses  the  counteracting  principles,  the 
very  elements  of  truth  and  goodness. 
Then  are  we  using  knowledge,  then  are 
we  not  merely  preparing  to  live,  but 
really  living,  when  we  are  guiding  the 
nimble  inquirer,  relieving  the  afflicted 
conscience,  checking  the  progress  of  sin 
itnd  infidelity,  and  exciting  all  around  us 
o  holiness  and  usefulness.    In  teaching 
.ve  are  taught.     Well  do  we  improve 
knowledge,  when  we  follow  the  Apostle's 
ulvice  to  Timothy,  "study  to  show  thy- 
self approved  unto  God,  a  workman  that 
leedeth  not  to  be  ashamed,  rightly  di- 
viding the  word  of  truth."     The  im- 
nense  importance  of  this  application  of 
knowledge  may  be  seen  in  the  instance 
)f  Luther.    Dr.  Chalmers  observes  that. 
'  through  the  medium  of  the  press  and 
)y  virtue  of  scholarship  alone,  Luther 
>ore  with  greater  weight  than  did  all  his 
coadjutors,  on  the  living  history  of  the 
ivorid  ;    and,  after  all,  it  was  from  the 
^ell  of  studious  contemplation,  from  the 
jsilent  depository  of  a  musing  and  medi- 
tative spirit,  there  came  forth  the  strong- 
est and  most  widely-felt  impulse  on  the 
mechanism  of  human  society." 

Its  most  just  application,  however,  is 
enabling  us  to  glorify  God.  Every  thing 
is  really  of  use,  as  it  tends  to  promote 
this  great  end  of  our  being.  The  crea- 
ture best  fulfills  the  end  of  its  creation, 
when  it  most  exalts  the  Creator-  This 
then  is  the  chief  scope  of  religious 
knowledge.  That  it  tends  to  this  imtv 
be  seen  not  only  in  the  uses  already 
pointed  out,  but  also  in  ils<  (tabling  us  to 
discern  the  divine  "lory  in  the  truths 
and  ways  of  God,  and  thus  to  declare 
find  illustrate,  defend  and  maintain  that 
glory  in  all  our  intercourse  with  our  fel- 
low-creatures. David  first  prays  "Teach 
me  thy  way,  O  Lord;  I  will  walk  in  th\ 
truth  ;  unite  my  heart  to  li  ar  thy  name." 
And  then  adds,  "  1  will  praise  thee,  () 
Lord  my  God,  with  all  my  heart,  I  will 
glorify  thy  name  for  evermore."  The 
doctrine  of  a  crucified  Saviour,  for  in- 


stance, is  "  to  the  Greek  foolishness,  and 
to  the  Jew  a  stumbling  block,"  but  to  the 
instructed  Christian,  it  is  44  the  wisdom 
of  God  and  the  power  of  God."  God 
shines  "  in  our  hearts  to  give  the  light  of 
the  knowledge  of  the  glory  of  God  in 
the  face  of  Jesus  Christ."  When  our 
minds  are  illuminated  with  heavenly 
light,  we  discern  something  of  the  wis- 
dom and  the  glory  of  this  divine  scheme 
of  mercy,  and  we  are  able  for  ourselves 
to  behold  and  rejoice  in  this  glory,  and 
then  with  all  earnestness  and  affection  to 
declare  it  to  others.  When  Nebuchad- 
nezzar was  brought  to  the  knowledge  of 
himself  and  his  God,  he  addressed  all 
the  nations,  saying,  "Now  I  Nebuchad- 
nezzar praise,  and  extol,  and  honor  the 
King  of  Heaven,  all  whose  works  are 
truth,  and  his  ways  judgment."  God  is 
most  dishonoured  where  ignorance  most 
prevails.  The  want  of  knowledge  brings 
in  idolatry,  (Isa.  xlv,  20,)  and  every  evil 
work,  (Psalm  xiv,  4.)  Fruitfulness  glo- 
lifies  God,  (John  xv,  8,)  and  all  spiritual 
blessings  abound  through  the  knowledge 
of  God  and  Christ.  (2  Pet.  i,  2,  3.)  As 
the  angelic  host  have  the  greatest  knowl- 
edge, so  is  their  knowledge  wholly  used 
to  glorify  the  Divine  Being,  and  their 
song  forever  is,  Blessing,  and  glory, 
and  wisdom,  and  thanksgi\ ing,  and  hon- 
or, and  power,  and  might  be  unto  our 
God  for  ever  and  ever."  Kven  the 
knowledge  of  the  creatura  and  of  earthly 
things  may,  as  we  see  in  the  works  of 
Bo)  le,  ami  Hay,  and  Derham,  be  used  to 
the  man  iff  flat  i<  mi  of  the  Divine  wisdom 
and  glory  ;  and  much  more  should  that 
which  relates  to  intelligent  spirits,  and 
the  mind  and  purposes  and  will  of  the 
great  Soveieign  of  all  worlds  nspeet- 
mg  their  present  and  filial  condition. 
The  mote  we  discover  of  these  things  in 
aright  spirit,  the  more  we  shall  nbase 
ourselves  in  the  dust  before  God,  and  ad- 
mire and  .set  forth  the  Divine  glory 
through  our  life.  W  e  shall  enter  w  itli 
all  our  hearts  in  to  the  Apostle's  conclu- 
sion of  his  surve)  of  the  Christian 
scheme,  "  o  tin-  d<  pth,  (Ron.  ti,  39 — 

Uf>J  and  he  prepared  for  those  beautiful 
lessons  of  Christian  godliness,  with 
which  he  follows  out  that  conclusion. 
Horn.  xii. 


614 


THE  CHRISTIAN  STUDENT. 


We  may  lastly  notice  among  the  right 
uses  of  theology,  a  due  preparation  for 
our  final  happiness.  "  We  may  reason- 
ably suppose  that  all  the  endeavours 
which  we  employ  upon  earth  to  know 
God,  shall  not  be  lost  to  us  in  heaven, 
and  that  they  who  in  this  world  shall  ac- 
quire the  best  knowledge  of  him  will 
have,  at  their  entrance  into  the  habita- 
tions of  glory,  the  qualities  most  requi- 
site for  seeing  him  as  he  is."  Divine 
knowledge  is  the  very  beginning  of 
heaven.  "  This  is  life  eternal,  to  know 
thee  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."  If  men  perish 
for  lack  of  knowledge,  and  for  the  abuse 
of  knowledge,  there  is  also  a  right  use  of 
knowledge  by  which  our  everlasting  wel- 
fare may  be  furthered.  "  The  excellency 
of  knowledge  is,  that  wisdom  giveth  life 
to  them  that  have  it."  Eccles.  vii,  12. 
It  teaches  what  no  other  science  does, 
the  state  of  things  beyond  the  grave ;  it 
shows  us  the  judgment  to  come,  the  woe 
of  hell  and  the  bliss  of  heaven  ;  and  di- 
rects us  to  a  safe  and  satisfactory  prepa- 
ration for  those  eternal  realities,  that  we 
may  escape  the  eternal  evil,  and  obtain 
boundless  and  never-ceasing  good.  All 
other  knowledge  has  either  this  defect, 
that  it  relates  only  to  this  life,  or  in  its 
best  aspect  is  but  subservient  to  divine 
knowledge.  This  it  is  that  immediately 
and  at  once  raises  us  above  earthly  things 
to  higher  and  better  regions,  opens  to  us 
the  gates  of  everlasting  life,  introduces 
us  to  the  society  of  glorious  spirits  in  the 
heavenly  mansions,  conducts  us  to  the 
court  of  the  King  of  kings,  and  never 
leaves  us  till  it  brings  us  to  dwell  before 
his  throne  for  ever  and  ever.  "  Giving 
thanks  unto  the  Father,  who  hath  made 
us  meet  to  be  partakers  of  the  inherit- 
ance of  the  saints  in  light."  Col.  i,  9. 
"  In  thy  light  shall  we  see  light."  Psalm 
xxxvi,  9. 

Such  are  some  of  the  right  uses  of 
theology.  You  will  see  that  however 
some  kinds  of  knowledge  may  be  bene- 
ficial for  common  life,  others  beneficial 
and  interesting  to  the  mind,  such  as 
science,  &c.  this  is  not  only  more  useful 
and  interesting  than  any  other,  but  also 
indispensably  necessary  for  our  present 
and  everlasting  happiness.    Let  us  in- 


quire then  whether  we  are  thus  improv- 
ing our  acquisitions  in  divine  truth.  Do 
they  bring  us  nearer  to  God  ?  Do  they 
open  to  us  the  Scriptures?  Do  they 
guard  us  against  error  ?  Do  they  make 
us  humble  ?  Do  we  find  them  means  of 
grace  ?  Are  we  using  them  to  advance 
the  salvation  of  others  and  to  glorify 
God  ?  Are  we  by  them  becoming  more 
meet  for  the  heavenly  inheritance  ? 

It  is  a  sad  and  miserable  mistake,  to 
consider  attainments  merely  as  a  ground 
of  self-elevation,  and  thus  to  be  puffed 
up  with  them ;  they  should  rather  be 
viewed  as  a  talent  for  which  we  are  ac- 
countable, as  a  trust  in  the  occupation  of 
which  we  are  bound  to  be  faithful.  In 
this  view  indeed  we  shall  see  that  they 
increase  our  responsibilities  and  enlarge 
our  duties  :  but  blessed  be  God  they  also 
increase  the  power  and  the  high  privi- 
lege of  doing  good  to  others,  as  well  as 
the  means  of  enjoying  good  in  our  own 
happy  experience. 

Christian  student,  then,  be  not  only 
diligent  in  acquiring*  divine  knowledge, 
but  be  watchful  to  use  and  employ  every 
acquisition  for  the  divine  glory.  This 
will  repay  every  sacrifice  of  vain  pleas- 
ure, every  indulgence  of  mere  indolence, 
every  conflict  with  worldly  temptation. 
But  never  forget  that  for  this  profitable 
use  of  knowledge  you  especially  need 
divine  assistance.  "  I  am  the  Lord  which 
teacheth  thee  to  profit."  Augustine  ob- 
serves, that  the  prophet  here  mentions 
utility,  and  not  subtilty,  as  the  end  of 
divine  teaching.  The  Apostle  sums  up 
what  we  have  said,  in  this  prayer  for  his 
converts — "  That  ye  might  be  filled  with 


*  Do  not  satisfy  yourself  with  the  knowledge 
that  is  thrown  in  vour  way,  but  search  for  it  in 
humility,  diligence,  faith  and  prayer,  in  every 
field  which  the  gracious  providence  of  God  has 
opened  to  you.  In  such  a  day  as  this,  excellent 
helps  arc  within  the  reach  of  all.  New  and 
perhaps  improved  helps  offer  themselves  almost 
every  day.  Do  not  be  satisfied  with  a  few  helps 
in  the  way  of  books,  which  have  lain  by  you  for 
years  past,  and  arc  now  become  old  and  weari- 
some, but  consider  it  an  obligation  of  Christian 
duty  to  some  extent  at  least,  to  deny  yourself 
both  in  money  and  time  that  you  may  avail 
yourself  of  those  important  advantages  of  in- 
creasing in  the  knowledge  of  God,  in  the  per- 
ception of  his  glory,  in  the  obedience  to  his  will, 
and  preparation  for  his  kingdom. 


THE  CHRISTIAN  STUDENT. 


C15 


he  knowledge  of  his  will  in  all  wisdom1 
nd  spiritual  understanding,  that  ye  might 
valk  worthy  of  the  Lord  unto  all  pleas- 
ng,  being  fruitful  in  every  good  work, 
.nd  increasing  in  the  knowledge  of  God." 


CHAPTER  XII. 

Jesus  Christ,  the  chief  and  the  best 
teacher  of  his  'people. 

Having  dwelt  so  much  on  human 
vritings,  the  author  feels  that  it  will  be 
•efreshing  to  himself,  and  he  hopes  to 
lis  readers,  in  the  close  of  his  work, 
.o  turn  our  minds  from  human  writings 
.o  the  great  Teacher,  who  came  from 
God  himself,  and  lives  for  ever  as  the 
Counsellor  of  his  Church.  May  every 
aeart  be  raised  to  him,  who  was  foretold 
lis  the  Prophet  like  unto  Moses,  and  who 
'is  still  with  his  Church  as  its  Guide,  and 
Leader,  and  Teacher.  In  the  words  of 
;the  martyred  Ridley,  "Christ  biddeth  us 
ko  ask  and  we  shall  have.  Therefore,  O 
'heavenly  Father,  the  Author  and  Foun- 
tain of  all  truth,  the  bottomless  sea  of 
all  understanding,  send  down,  we  beseech 
thee,  thy  Holy  Spirit  into  our  hearts, 
and  lighten  our  understandings  with  the 
beams  of  thy  heavenly  grace.  We  ask 
this,  O  merciful  Father,  not  in  respect  of 
our  deserts,  but  for  thy  dear  Son,  our 
Saviour  Jesus  Christ's  sake." 

When  a  human  teacher  reflects  on  his 
own  ignorance  and  weakness,  and  the 
immense  moment  of  right  instruction  in 
the  things  of  God,  it  is  an  inexpressible 
consolation  to  his  mind,  to  he  able  to  re 
fer  all  who  listen  to  him  to  One  who  can 
supply  every  deficiency,  and  to  assure 
them  that  none  who  follow  Him  shall 
fail  of  reaching  at  last  the  heavenly  m  m 
sions. 

And  delightful  it  is  to  the  humble 
spirit  of  the  true  Christian,  to  receive  all 
from  this  Divine  Mediator.  If  he  could 
do  without  divine  teaching,  if  he  could 
by  his  own  efforts,  without  the  wisdom 
which  comes  from  above,  become  trulj 
wise  unto  salvation,  his  Saviour's  plan 
pleases  him  better,  he  had  rather  receive 


the  gift  as  he  does  now  through  a  Media- 
tor ;  for  thus  it  becomes  a  token  of  divine 
love,  and  a  consoling  evidence  of  his 
Father's  favor  and  kindness  to  him. 

We  have  already,  in  the  thiid  chapter 
of  this  work,  explained  the  general  na- 
ture of  divine  teaching ;  we  would  now 
view  the  subject  in  its  immediate  con- 
nexion with  our  Lord's  office  as  the 
Prophet  and  Teacher  of  his  Church. 

We  notice  first  his  Divine  appoint- 
ment to  this  office.  It  was  foretold  by 
Moses,  "  The  Lord  thy  God  will  raise  up 
unto  thee  a  prophet  from  the  midst  of 
thee,  of  thy  brethren  like  unto  me  ;  unto 
him  shall  ye  hearken."  Isaiah  in  the 
name  of  Jehovah  directs  the  attention  of 
the  Church  to  him,  "  Behold  my  servant, 
whom  I  uphold,  my  elect  in  whom  my 
soul  delighteth  ;  I  have  put  my  spirit  up- 
on him:  he  shall  bring  forth  judgment 
to  the  Gentiles."  In  the  fulness  of  time 
this  great  prophet  came,  and  in  person 
declared,  t:  All  things  are  delivered  unto 
me  of  my  Father,  and  no  man  knoweth 
the  Son  but  the  Father,  neither  knoweth 
any  man  the  Father  save  the  Son,  and 
he  to  whom  the  Son  will  reveal  him." 
When  he  had  accomplished  his  work  of 
redemption,  and  was  risen  to  his  original 
glory,  he  sent  his  Holy  Spirit  on  hisN 
Apostles,  filled  them  with  divine  wisdom, 
and  called  them  to  testify  that  he  was 
the  Prophet  of  whom  Moses  had  spoken. 
Acts  iii,  22  ;  vii,  87.  The  Father  ap- 
points him  to  this  office,  and  the  Spirit 
endows  him  with  all  requisite  gifts  to 
fulfill  it,  (Isa.  xi,  1 — 5,)  and  acts  as  his 
agent  in  carrying  on  his  work,  ( John  xvi, 
7 — 15,  and  the  result  of  this  me  ap- 
pointment shall  be,  that  "the  earth  shall 
be  full  of  the  knowledge  of  the  Lord,  as 
the  waters  cover  the  sea."  Isa.  IX,  ft 

I!is  qualifications  for  this  office,  which 
are  peculiar  and  complete,  may  next  be 
pointed  out. 

He  is  an  all  wise  Teacher.  He  has 
infallible  w  isdom.  However  pious  hu- 
man teachers  may  be,  however  disposed 
to  assist  us,  none  are  \\  holly  In  e  from 
ignorance  and  error  ;  it  is  not  so  with 
(  hnst  ;  "  in  him  are  bid  all  the  treasures 
of  wisdom  and  knowledge,"  and  this  for 
us:  he  is  "  inudc  of  God  unto  us  wis 


€16 


THE  CHRISTIAN  STUDENT. 


dom."  He  not  only  knows  what  is  in 
man,  but  in  the  Father  also.  Matt,  xi,  27. 
The  Divine  Spirit  is  given  by  measure  to 
man  ;  it  is  given  without  measure  to  the 
great  Mediator  ;  (John  iii,  34.)  and  "  the 
Spirit  of  the  Lord"  that  rests  upon  him 
is  u  the  Spirit  of  wisdom  and  understand- 
ing, the  Spirit  of  counsel  and  might,  the 
Spirit  of  knowledge,  and  of  the  fear  of  the 
Lord."  Look  at  the  displays  of  this  wis- 
dom when  he  was  upon  earth  ;  with  what 
authority  and  distinctness,  with  what  love 
and  tenderness  he  instrueted  his  follow- 
ers ;  how  he  baffled  all  the  tricks  and 
subtility  of  Scribes  and  Pharisees,  Sad- 
ducees  and  Herodians  ;  how  ably  he  solv- 
ed the  artful  questions  about  the  tribute- 
money,  the  doctrine  of  the  resurection, 
and  the  woman  taken  in  adultery,  leaving 
a  holy  lesson,  and  lemoving  all  the  fan- 
cied difficulties;  how  wisely  he  taught 
his  disciples  as  they  were  able  to  bear  it, 
and  opened  their  understandings  to  un- 
derstand the  Scriptures  ;  what  depths  of 
wisdom  are  there  in  his  parables  and  dis- 
courses !  He  is  still  the  same  all-wise 
Teacher.  He  knows  ever}'-  circumstance. 
He  knows  every  heart.  "  Neither  is  there 
Tany  creature  that  is  not  manifest  in  his 
sight,  but  all  things  are  naked  and  open- 
ed unto  the  eyes  of  him  with  whom  we 
have  to  do." 

He  is  an  experienced  Teacher.  He 
has  himself  practised  all  his  lessons.  He 
has  learned  in  the  school  of  experience 
the  truths  which  he  teaches.  Human 
instructors  are  often  inefficient,  because 
they  have  had  little  experience ;  we  all 
more  or  less  fail,  as  we  say  and  do  not. 
It  is  a  most  humbling  and  affecting  proof 
of  our  fall,  that  we  can  clearly  discern 
and  expose  the  fault  of  another,  at  the 
very  time  that  we  are  blind  to  our  own 
commission  of  the  same  fault ;  we  can 
admit  correct  notions  without  their  be- 
coming living  principles;  but  it  is  the  pe- 
culiar glory  of  this  Teacher  that  there  is 
not  an  excellence  which  he  sets  before  us 
in  instruction  that  is  not  in  full  perfection 
in  himself,  and  that  he  has  not  set  before 
us  In  his  own  life ;  and  this  not  merely 
in  prosperous  circumstances;  he  has 
known  want  and  poverty,  he  has  gone 
through  darkness  and  temptation,  he  has 
been  in  deep  sorrow  and  extreme  suffer- 


ing ;  "  though  he  were  a  son,  yet  learned 
he  obedience  by  the  things  which  he  suf- 
fered." The  Saviour  first  did  and  then 
taught.  Acts  i,  1,  Matt,  xi,  29.  His  early 
life  in  his  father's  business  as  a  carpenter, 
is  full  of  sweet  instructiou  to  the  humble 
Christian.  We  think  that  it  is  of  great 
value  to  have  the  advice  of  an  experienc- 
ed Christian,  and  so  it  is ;  but  let  us  not 
fail  to  look  still  higher.  All  Christians 
may  have  the  advantage  of  that  experi- 
ence which  the  Saviour's  unequalled 
temptations  and  sufferings  have  given  to 
him.  This  gives  him  such  sympathy 
with  his  people,  that  "  in  all  their  afflic- 
tions he  is  afflicted."  He  has  again  long 
exercised  this  gracious  office.  Look  at 
the  scholars  of  his  school.  Mark  the  glo- 
rious company  of  the  apostles,  the  goodly 
fellowship  of  the  prophets,  the  noble  ar- 
my of  martyrs,  the  blessed  band  of  the 
Reformers,  and  the  holy  Church,  in  ages 
past ;  they  were  all  under  his  teaching. 
He  has  already  guided  thousands  and 
millions  safely  home  ;  he  has  lost  none 
of  them  that  were  given  unto  him  ;  he 
rejects  none  that  come  unto  him ;  let  us 
also  go  that  we  may  have  life. 

He  is  a  kind  Teacher.  Sometimes 
human  teachers  are  harsh  and  severe; 
sometimes  they  do  not  like  to  be  inter- 
rupted ;  sometimes  they  are  dogmatic, 
proud,  and  negligent.  But  Jesus  is  mild 
and  gentle,  meek  and  lowly,  kind  and 
faithful.  It  is  delightful  to  mark  his  read- 
iness to  instruct  while  on  earth ;  when 
he  was  weary,  when  he  wished  for  re- 
tirement, when  they  followed  him  into 
his  secret  retreats,  when  he  had  not  time 
so  much  as  to  eat  bread,  when  even  little 
children  were  brought  to  him,  he  never 
once  refused  to  teach.  Blessed  Saviour, 
may  we  imitate  thy  unwearied  love! 
How  precious  are  thy  words,  "  Conic  un- 
to me  all  ye  that  are  weary — take  my 
yoke  upon  you  and  learn  of  me,  for  I 
am  meek  and  lowly  in  heart."  Read  the 
8th  chapter  of  Proverbs,  and  in  the  invi- 
tations of  wisdom  see  a  beautiful  picture 
of  the  willingness  of  Christ  to  instruct. 
See  how  graciously  he  promises.  Psalm 
xxxii,  8.  I  will  instruct  thee,  and  teach 
tlree  in  the  way  in  which  thou  shalt  go ; 
I  will  guide  thee  with  mine  eye."  Look 
at  his  life  ;  though  he  speaks  with  au- 


THE  CHRISTIAN  STUDENT. 


617 


thority,  yet  it  is  the  authority  of  truth 
and  love,  as  well  as  of  power  and  domin- 
ion j  it  is  all  marked  by  inexpressible 
kindness,  and  patience,  and  tenderness. 
How  wonderful  his  patience  in  bearing 
with  the  unbelief  and  dulness,  the  preju- 
dices and  perverseness  of  his  disciples  ; 
what  allowances  he  made  for  them,  and 
how  readily  he  pardoned,  and  again  re- 
ceived them  ! 

Once  more,  he  is  an  abiding  Teacher. 
It  was  his  last  promise  ou  earth  to  his 
Church,  "Lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world."  Human 

i  teachers  can  give  but  short  lessons  and 
they  are  gone.  However  much  we  may 
sometimes  desire  their  counsel,  there  are 
seasons  when  they  cannot  come  to  us, 
and  we  cannot  go  to  them.     He  is  ever 

:  present,  and  the  Christian  can  say  that 
"  He  will  be  our  guide  unto  o>ath." 
When  in  the  midst  of  enemies,  and  under 
the  most  perplexing  difficulties  for  his 

i  name's  sake,  we  can,  without  the  possi- 
bility of  man's  interference,  realize  the 

!  presence  of  this  Teacher,  apply  to  him, 
and  hold  communion  with  him ;  and  he 
will  give  a  mouth  and  wisdom  which  all 

I  our  adversaries  shall  not  be  able  to  gain- 

;say  or  resist.  Happy  are  Christians,  the 
pupils  of  the  Teacher  who  has  promised, 
u  I  will  never  leave  thee  nor  for  sake  thee  ; 

,and  who  may  boldly  say,  the  Lord  ii  my 

ihelper,  I  will  not  fear  what  man  can  do 
unto  me." 

i  From  this  view  of  his  qualifications  we 
•must  conclude,  that  he  is  an  unpar  dieted 
•Teacher:  he  has  a  fitness  for  this  office 
that  is  quite  unequalled.  All  the  glories 
of  his  person  as  God  and  man,  all  the 
titles  which  he  bears,  all  the  endowments 
with  which  he  is  enriched  as  our  Media- 
tor,  and  all  the  offices  which  lie  has  un- 
dertaken, eminently,  and  without  a  rival, 
qualify  him  to  be  the  propfu  I.  lie  is  Cm, I. 
and  therefore  omniscient  and  omnipres- 
ent ;  he  can  counsel  the  thousands  of  his 
Israel  in  all  ages  and  place-,  and  at  006 
and  the  MUM  instant  direct  and  lead 
them  ;  QOthiag  can  be  hid  from  him  :  h< 
is  man.  ami  therefore  can  descend  to  and 
sympathize  with  human  Infirmity.  The 
union  ami  combination  of  his  varied 
names  show  his  peculiar  qualifications  ; 
he  is  the  chief  M  Bishop,  the  Bright  and 

7H 


Morning  Star,  the  Counsellor,  the  Faith- 
ful Witness,  the  Guide,  the  Lawgiver, 
the  Light  of  the  world  and  the  Light  of 
Life,  the  Shepherd,  the  Sun  of  Righteous- 
ness, the  Hue  Solomon,  the  Teacher  come 
from  God,  the  Truth,  the  Word  of  God, 
and  the  Wisdom  of  God."  WThat  an  un- 
paralleled Teacher  is  here !  How  long 
shall  his  people  be  clouded  under  the 
mists  and  darkness  of  human  errors,  be- 
cause they  come  not  to  that  better  In- 
structor, who  alone  "  teacheth  to  profit." 
Isaiah  xlviii,  17.  Let  us  too  remember 
that  he  has  assumed  no  office  which  he 
will  not  adequately  fulfill ;  "  faithfulness 
is  the  girdle  of  his  reins."  We  may  en- 
tirely depend  on  him  for  the  due  and  full 
use  of  his  endowments :  "he  is  faithful 
to  him  that  appointed  him,  as  Moses  was 
faithful  in  all  his  house  ;"  but  in  a  vastly 
superior,  in  an  unparalleled  degree :  Mo- 
ses  'c  as  a  servant ;"  with  human  defects  ; 
"  Christ  as  a  son  over  his  own  house," 
and  though  "touched  with  a  feeling  of 
our  infirmities,"  yet  "  holy,  harmless,  un- 
defined, and  separate  from  sinners." 

The  means  by  which  Christ  teaches 
are  very  varied.  We  might  go  through 
the  preceding  chapters  of  this  work,  and 
show  that  all  the  different  topics  on  which 
we  have  been  dwelling  illustrate  the 
modes  in  wJiich  the  Saviour  instructs. 
By  human  learning,  by  holiness,  by  more 
immediate  divine  teaching,  and  by  the 
Scriptures;  by  practical  and  controversial 
works  j  by  the  history  of  his  Church  j  by 
the  ministry  of  the  word,  or  the  publica- 
tions of  his  servant-,  he  is  carrying  on 
one  and  the  same  design,  the  instruction 
of  his  people.  The  great  Teacher  is 
still  one,  the  Lord  J«  <u- Christ.  Nor  arc 
dill',  rent  and  apparently  opposite  modes 
inconsistent  w  ith  his  wisdom.  John  the 
I5.i [ 1 1 i st  comes  in  an  a!»st<  mious  manner 
and  under  a  severe  ^arb,  "  neither  eating 
bread,  nor  drinking  wine;"  the  Son  of 
man  comes  "  eating  and  drinking;"  but 
both  are  divinely  sent  instructors,  and 

u  isdom  is  justified  of  all  her  children 
they  will  believe  and  acknowledge  and 
improve  the  divine  wisdom  in  all  the 
methods  by  which  he  teaches. 

All  providences  are  his  voice  ;  all  sit- 
uations and  circumstances  ti  ach  the  les- 
sons of  his  school  ;    the  whole  earth  is 


G18 


THE  CHRISTIAN  STUDENT. 


the  temple  of  his  instruction.  "The  Lord 
is  in  his  holy  temple  ;  let  all  the  earth 
keep  silence  before  him." 

He  has  given  his  word  to  be  tc  a  light 
unto  our  feet,  and  a  lamp  to  our  paths," 
and  there  especially  we  have  "  the  mind 
of  Christ :"  he  sends  his  ministers  "  to 
open  men's  eyes,  and  to  turn  them  from 
darkness  to  light ;"  His  people  are  not 
only  enlightened  by  hisbeams  themselves, 
but  through  this  received  light  they  com- 
municate to  others.*  "  among  whom  ye 
shine  as  lights,  holding  forth  the  word  of 
life."  Afflictions  are  by  him  made  emi- 
nently instructive ;  his  children  can  say 
to  him,  "  It  is  good  for  me  that  I  have 
been  afflicted,  that  I  might  learn  thy  stat- 
utes." 

But  it  is  especially  by  his  Divine  Spirit 
that  our  Lord  efficiently  teaches.  The 
light  which  his  word,  his  ministers. 
Christians,  or  afflictions,  or  the  course  of 
his  providence,  may  give,  will  all  be 
without  effect,  till  the  Holy  Ghost,  with 
divine  energy,  open  the  blind  eyes,  and 
enable  us  to  discern  the  true  light.  This 
is  even  more  important  than  his  personal 
ministry,  as  may  be  seen  by  the  exten- 
sive effects  produced  through  the  out- 
pouring of  his  Holy  Spirit. 

In  the  plan  of  the  divine  dispensations, 
the  Son  of  God  is  the  Mediator  through 
whom  the  Holy  Ghost  is  sent  to  man. 
"  It  is  expedient  for  you  that  I  go  away, 
for  if  I  go  not  away  the  Comforter  will 
not  come  unto  you  ;  but  if  I  depart  I  will 
send  him  unto  you." 
it  is  only  through  a 


This  shows  us  that 
Meditator  that  the 


*  Even  the  most  experienced  teacher  may  re- 
ceive great  help  from  a  weak  Christian.  Lu- 
ther observes,  "  I  am  a  doctor  in  theology  and 
many  persons  readily  admit  that  they  have  re- 
ceived considerable  help  from  me  on  sacred 
subjects  ;  but  I  have  found  myself  assisted 
and  raised  up  by  a  word  from  a  brother,  who 
thought  himself  in  no  wise  my  equal.  There  is 
much  value  in  a  word  from  Scripture,  spoken  by 
a  brother,  in  the  time  of  trial.  For  the  holy 
Scripture  ever  has  the  Holy  Spirit  present  with 
it,  and  in  different  ways  he  excites  and  builds 
up  the  heart  by  the  word.  Thus  Timothy,  Ti- 
tus Epaphroditus,  and  the  brethren  that  came 
from  Rome,  comforted  St.  Paul,  although  he  was 
far  more  taught  and  experienced  in  the  word  of 
God  than  they  were.  For  there  arc  times  in 
which  the  greatest  saints  are  weak,  and  others 
are  stronger  than  they." 


Holy  God  can  so  reign  over  sinful  men, 
as  to  communicate  his  blessings  to  them, 
or  they  can  go  to  him.  We  too  much 
lose  sight  of  the  present  meditation  of 
Christ.  It  is  dishonourable  to  him,  it  is 
injurious  to  his  present  grace  and  love,  to 
think  that  salvation  was,  as  it  regards  the 
sanctification  of  believers,  finished  when 
the  Saviour  died.  Justification  is  not  all 
our  salvation.  We  need  another  bless- 
ing, illumination  and  inward  purity.  Ho- 
liness and  obedience  are  essential  to  true 
happiness.  And  Jesus  Christ  has  re- 
ceived of  the  Father  that  grace  of  the 
Holy  Spirit,  which  he,  as  Mediator,  now 
freely  dispenses  to  sinful  creatures,  and 
by  which  they  are  enlightened  and  sanc- 
tified. And  as  sinners  cannot  have  com- 
munications with  and  from  a  Holy  God 
but  through  a  Mediator,  so  the  Holy 
Ghost  is  not  communicated  to  man  but 
through  Christ  (John  vii,  37 — 39,  xiv, 
7.)  It  pleases  God  thus  to  convey  the 
blessing,  that  we  may  see  that  we  have  no 
claim  to  it,  and  do  not  merit  it ;  that  our 
knowledge  and  holiness  may  be  more  ex- 
pressly of  grace,  and  that  Jesus  may 
have  the  just  and  due  reward  of  his 
cross,  and  the  benevolent  joy  of  dispens- 
ing salvation  to  perishing  sinners  (John 
v,  21  ;  vi,  51.)  He  rose  to  be  Lord  both 
of  the  dead  and  living  (Rom.  xiv,  9.) 
We  are  saved  by  his  life  (Rom.  v,  10,) 
and  he  is,  out  of  his  fulness,  dispensing, 
as  Mediator,  spiritual  blessings  to  his 
people.  Hence  he  says,  "  Because  I  live, 
ye  shall  live  also"  (John  xiv,  19.)  It 
is  an  unspeakable  comfort  that  this  ':  riv- 
er of  the  water  of  life  thus  flows  from 
the  throne  of  God  and  of  the  Lamb." 

The  value  of  Christ's  teaching  may  be 
more  clearly  discerned,  by  placing  it 
in  contrast  with  other  systems  of  in- 
struction. 

Nominal  Christianity  is  fearfully 
prevalent  through  Christian  countries, 
Our  Saviour  describes  it,  when  he  says  to 
Sardis,  M  Thou  hast  a  name  that  thou  liv- 
est,  and  art  dead."  This  painful  ac- 
count of  Sardis  is  too  true  a  description 
of  vast  numbers  among  all  Christian  na- 
tions and  Christian  communities.  From 
the  best  National  Establishment,  and  the 
most  select  religious  society,  down  to  the 
lowest  rank  of  Socinianism,  what  multi- 


THE  CHRISTIAN  STUDENT. 


619 


tudes  have  the  name  of  Christian,  and 
nothing  of  the  life  of  Christ  ! 

View  the  operation  of  this  system, 
where  the  sentiments  are  correct.  The 
system  of  a  barren  orthodoxy,  by  what- 
ever class  of  Christians  it  may  be  held, 
from  the  highest  Calvinist  to  the  lowest 
Arminian,  is  a  contrast  to  the  teaching 
of  Christ.  It  is  the  bare  religion  of 
sentiment,  as  opposed  to  the  vital  and 
influential  religion  of  motive.  It  adopts 
a  correct  outside  form,  and  resting  in  it, 
becomes  one  of  the  most  effectual  oppo- 
sers  of  the  real  truth.  Setting  itself 
against  the  life  and  influence  of  the  very 
truth  which  it  holds,  and  reproaching  its 
faithful  confessors,  who  "  live  godly  in 
Christ  Jesus,"  it  sits  down  self-satisfied 
with  the  mere  profession  of  correct  doc- 
trine, in  some  particular  favourite  notions. 
Under  this  serene  and  mask,  carnal  na- 
ture, corrupt  passions,  and  the  love  of  the 
world  and  of  sin  flourish,  not  only  with 
undiminished,  but  with  increased  vigor. 
St.  Paul  gives  an  awful  prediction  of  this 
state  of  things  :  "  In  the  last  days  peril- 
ous times  shall  come  ;  for  men  shall  be 
lovers  of  their  own  selves,  covetous.boast- 
ers,  proud,  blasphemers,  disobedient  to 
parents,  unthankful,  unholy,  without  nat- 
ural affection,  truce  breakers,  false  accus- 
ers, incontinent,  heady,  high-minded,  lov- 
ers of  pleasure  more  than  lovers  of  Cod  : 
having  a  form  of  godliness,  but  denying 
the  power  thereof." 

The  doctrine  of  Christ,  where  taught 
by  that  great  Teacher,  gives  spiritual 
life  ;  it  leads  to  the  mortification  of  all 
sin,  and  to  abounding  in  all  the  fruits  of 
ligliteousness ;  it  Jills  w  ith  joy  and  p  ace  j 
wiih  love  and  humility  ;  with  devotion 
and  spirituality;  and  it  brings  a  man  to 
walk  with  God,  and  to  have  his  confer- 
sation  in  heaven. 

View  again  tlie  operation  of  the  Wft 
tern  of  nominal  Christianity  under  anoth- 
er form,  which,  disregarding  the  teaching 
of  Christ,  makes  utility  the  ^ rami  en 
terion  of  moral  obligation.  The  benevo- 
lent labors,  and  the  improvements  and 
discoveries  which  we  owe  to  many  au- 
thors of  this  class,  make  !t  more  uecessa 

ry  to  point  out  its  unscriptural  character. 

It  is  the  system  of  human  e.r)>e<lit ■net/  ; 
one  mo>t  extensively  and  injuriously  pre- 


valent at  the  present  day.  Its  language, 
as  expressed  by. its  advocate  Dr.  Paley. 
is,  "  actions  are  to  be  estimated  by  their 
tendency  to  promote  happiness.  What- 
ever is  expedient  is  right.  It  is  the  utili- 
ty of  any  moral  rule  alone  which  consti- 
tutes the  obligation  of  it."  He  founds 
I  this  system  on  the  Divine  benevolence, 
which  he  states,  "wills  and  wishes  the 
happiness  of  his  creatures."  This  is  a 
partial  view,  and  the  conclusions  are  ve- 
ry unsafe  and  erroneous.  Indeed  Paley 
himself  carries  his  own  principles,  legiti- 
mately enough  for  such  false  principles, 
to  conclusions  which  show  their  error  as 
a  rule  of  conduct. 

The  fact,  in  contrariety  to  this  perni- 
cious system,  is,  that  even  the  abstract 
truth,  which  is  so  clearly  declared  in  the 
Holy  Scriptures,  that  '-all  things  work 
together  for  good  to  them  that  love  Cod, 
to  them  that  are  the  called  according  to 
his  purpose,"  is  a  matter  of  faith  ;  the 
evidences  of  which,  through  the  darkness 
of  our  understanding,  are  only  partially 
seen  at  present,  and  will  only  be  clearly 
discerned  and  fully  developed  at  the  last 
day.  But  to  infer  that  what  seems  to  us 
useful  on  the  whole  is  thence  right  to  be 
done,  assumes  that  we  adequately  and 
fully  know  what  is  useful,  and  thus  as 
sumes  in  fact  that  we  know  inlinitel\ 
more  than  our  finite  faculties  can  possi- 
bly comprehend.  The  rule  is  insutlicn m 
in  cases  where  there  is  no  positive  pre- 
cept, for  it  would  be  gross  fallacy  to  in- 
fer a  line  of  duty  from  a  partial  view  of 
a  few  consequences.  Mmh  more  would 
it  be  not  merely  i  fallacy  but  a  dlfudftll 
presumption  to  admit  such  an  inferential 
rule  when  opposing  clear  precepts  ol 
Cod's  word. 

Under  the  plausible  exterior  of  praising 
the  Divine  benevolence,  a  deity  is  iniau 
ined  suited  to  otir  carnal  nature;  (Jod 
and  his  Christ  :ue  d<  throned  ;  man'-  will 
is  nut  sled  with  s < •  v e m  i '-! n  authority,  and 
a  mere  refined    selfishness  and  disguised 
infidelity  are   established.  Uuquesiiona 
l>ly  (loil  has  connected  man's  happiness 
with  obedience;  and  nod  I  mess  in  the  is 
sue  will  be  found  to  be  the  highest  tit  ill 
ty;  but  making    utility    the  ground  of 
moral  obligation  is  making    man's  pre- 
carious judgment  of  utility,  than  which 


020 


THE  CHRISTIAN  STUDENT. 


nothing  can  be  more  fluctuating  and  un- 
certain, or  more  easily  <nislead  and  se- 
duce, the  guide  of  conduct. 

God  has  higher  ends  in  creating  us 
than  the  mere  happiness  of  man  ;  he  has 
formed  all  things  for  his  own  glory,  as 
well  as  for  the  final  good  of  those  who 
love  him;  and  many  things  to  our  view 
may  be  very  useful  that  are  very  offen- 
sive to  God,  and  ultimately  very  inju- 
rious to  ourselves.  What  is  the  natural 
effect  of  this  system  ?  Overlooking  Christ, 
to  whom  "  all  power  in  heaven  and  earth 
is  given,"  and  his  government  of  the 
earth,  it  destroys  the  noble  acting  of  faith, 
and  leads  men  to  human  motives,  quite 
inadequate  to  produce  that  self-denying, 
self-sacrificing,  and  disinterested  conduct 
which  has  been  most  beneficial  to  the 
human  race.  Under  this  system  the 
Apostles  could  never  have  said,  "  they 
counted  not  their  lives  dear,"  and  Chris- 
tianity would  never  have  been  propagat- 
ed ;  Luther  would  never  have  effected  the 
Reformation  in  Germany,  or  the  Martyrs 
in  England  sealed  our  own  with  their 
blood  ;  and  thus  persecutions,  oppressions, 
slavery,  the  inquisition  of  the  Romanists, 
and  every  iniquity  maybe  plausibly  cov- 
ered, even  to  the  most  tremendous  crime 
that  ever  was  committed  :  "  It  is  expe- 
dient for  us  that  one  man  should  die 
for  the  people." 

How  different  the  teaching  of  Jesus ! 
He  shows  us — God  is  to  be  loved  more 
than  life  itself;  his  law  is  to  be  obeyed 
at  all  hazards ;  He  sits  on  the  throne, 
and  man  is  formed  for  his  glory  ;  "  Thou 
hast  created  all  things,  and  for  thy  plea- 
sure they  are,  and  were  created."  God 
has  implanted  a  conscience  of  right  and 
wrong  in  every  bosom,  and  he  has  given 
his  word  to  display  his  will  to  man ;  and 
to  those  that  ask  he  gives  his  Holy  Spir- 
it. Here  is  a  fixed,  an  adequate,  and 
sufficient  guide  and  standard  for  human 
action,  till  the  great  day  of  judgment  de- 
cide every  thing.  Whatever  present  dif- 
ficulties the  fulfilling  of  God's  will  may 
bring,  a  faithful  conformity  to  it  shall  in 
the  result  invariably  be  found  to  be  most 
for  the  benefit  of  a  community,  and  for 
the  good  of  the  individual,  most  to  pro- 


mote human  happiness,  as  well  as  to  set 
forth  the  Divine  glory.* 

On  the  dead  carcasses  of  a  nominal 
Christianity,  Infidelity,  Mohammedanism 
and  Popery  feed  and  subsist.  They  have 
their  chief  nourishment  in  the  worldli- 
ness,  the  selfishness,  the  vices,  and  the 
inconsistencies  of  Christians  in  name  on- 
ly. The  bright  light  of  Christian  truth, 
exhibited  in  the  faithful  lives  of  Chris- 
tians, would  scare  away  these  anti-chris- 
tian  delusions. 

Infidelity  began  indeed  at  the  fall,  and 
was  the  first  step  in  man's  ruin,  and  it 
has  ever  since  been  the  natural  growth 
of  the  human  mind,  and  the  spring-head 
of  human  misery.  It  arose  with  new 
vigor,  and  with  bad  eminence  flourished 
in  the  decay  of  vital  Christianity,  and  it 
nowr  gathers  its  main  strength  and  pow- 
er from  the  corruptions  of  Christians  in 
name.  Not  seeing  the  blessedness  of  the 
gospel  in  the  happy  experience  of  real 
Christians,  it  finds  no  preponderating 
good  to  set  against  the  restraints  of  re- 
ligion, and  says,  "  Let  us  break  their 
bands  asunder,  and  cast  away  their  cords 
from  us." 

This  system  altogether  and  avowedly 
sets  aside  the  Saviour  and  his  religion, 
with,  "  we  will  not  have  this  man  to  reign 
over  us." 

If  insubordination  to  rulers,  speaking 
evil  of  dignities,  and  abused  patronage;  if 
Sabbath-breaking, — in  its  various  branch- 
es of  travelling,  buying,  selling,  and 
working,  and  Sunday  newspapers,  par- 
ties, and  pleasure-taking ;  if  perjuries,  pro- 
fligacies, intoxication,  increase  of  crime, 
and  allowance  of  slavery  in  the  West- 
Indies,  and  burning  of  widows  in  the 
East  Indies;  if  all  these  are  both  the 
symptoms  and  the  consequences  of  infi- 
delity,— to  what  an  extent  does  it  prevail 
in  our  country.  Let  a  man  be  under  the 
teaching  of  Christ,  and  receive  his  prom- 
ises, and  he  flies  from  these  and  other 
iniquities;  cleansing  himself  "from  all 
filthiness  of  the  flesh  and  of  the  spirit, 


*  Dr.  Dcwar,  in  his  Elements  of  Moral  Philo- 
sophy, ably  answers  Palcy,  Vol.  ii.  pp.  37 — G3. 


THE  CHRISTIAN  STUDENT. 


and  perfecting  holiness  in  the  fear  of  the 
Lord." 

The  system  of  Mohammedanism  pre- 
sents us  with  a  false  prophet  to  super- 
sede the  prophetical  oflice  of  Christ  ;  its 
characteristic  features  are  pride  and  lust 
1  of  dominion,  oppression,  tyranny,  and 
licentiousness.  Look  only  at  the  coun- 
ties under  its  dominant  power,  and  mark 
its  baneful  influences,  which  form  a  per- 
fect contrast  to  the  beneficial  efficacy  of 
the  teaching  of  Christ.  It  is  the  awful 
retributory  judgment  of  God  on  a  cor- 
rupt Christianity.* 

The  system  of  Roman  Catholicism, 
which  is  founded  on  an  avowed  admis- 
•  sion  of  the  offices  of  Christ,  is  in  truth 
'only  a  virtual  setting  aside  of  Him  and 
■his  great  salvation,  by  supplying  human 
resources  and  remedies.    What  is  the 
'  claim  of  infallibility,  but  a  direct  inva- 
sion of  that  blessed  oflice  which  we  are 
I  now  considering  !  The  leading  feature  of 
popery  is  an  usurpation  of  the  offices  of 
Christ;  while  it.  is  a  professed  acknowl- 
edgement, it  is  the  most  extended  and 
'effective  denial,  of  the  Father  and  the 
Son.    His  word  is  either  withheld  from 
the  mass  of  the  people,  or  supplanted  by 
,  pretended  apostolic  traditions;  his  Spir- 
it is  set  aside  by  man's  invented  purifi- 
cations, and  his  law  by  human  omissions 
and  additions. 

Jn  the  language  of  a  friend,  "  "What 
need  is  there  of  the  teaching  of  the  Ho- 
ly Spirit,  if  the  spirit  of  Roman  Infallibil- 
ity can  reveal  the  sense  of  the  divine 
word?  What  need  of  a  Divine  Mediator 


r  *  We  can  speak  here  only  of  the  corrupt  k  m 
of  Christianity  to  enter  <m  Paganism  would  <  ,ir- 
ry  us  too  far.  How  striking  is  Um  description 
of  idolatry  Lathe  14th  chapter  of  the  Apochry 

phal  book,  the  Wisdom  of  Salomon  \  alter  going 
through  the  vanity  of  idols,  and  showing  that 
"the  dcvi-dnir  of  idols  was  (he  |  „•■.  i  Mn  i ,,t 
spiritual  fornii  ation,  and  the  n,\-  n(|,,n  ,,f  i|„  in 
the  corruption  of  lilr,"  the  autln.rol  that  book 

'thus  Hums  up  the  evil consequences \  "s..  th.it 

tthere  reigned  in  all  men,  will  t  exception, 

blood,  manslaughter,  theft  and  « i i -  . 1 1 . > 1 1 1 . . t  i •  > i > . 
'corruption,  unfaithfulness,  tumult  <,  p.-ijuiv, 
disqrdetinir  of  p-nd  men,  forget  fulness  of  p.,,,| 
turns,  delil-'n^  of  souls,  rhun^in^  ol  kind,  di 
der  in  mat  i  laires,  adultery  ami  sh.uuel.  in, 
cleanness.  lA.r  the  worshipping  ol  idol  ,  ,,.,t  to 
be  named,  is  the  be^innin^,  the  eause.  and  the 
end  of  all  evil."  The  description  is  faithfully 
true. 


as  Priest,  if  Saints  can  perform  his  office 
of  intercession,  and  Priests  can  offer  an 
unbloody  sacrifice  for  the  expiation  of 
sin  ?  What  need  of  a  Divine  Pruphet, 
when  the  Church  can  teach  that  wisdom 
which  resides  eminently  and  essentially 
in  its  Headl  and  what  need  of  a  Divine 
King}  to  sanctify  the  human  soul  by  his 
power,  if  man,  by  penance  and  mortifica- 
tion, and  alms,  and  prayers,  can  sanctijij 
himself  ?  On  this  system  of  heathenism 
undei  a  Christian  name,  the  whole  glory 
of  the  gospel  of  grace  is  virtually  over- 
thrown :  for  thus  fallen  man  can  justify 
himself  by  his  own  goodness,  sanctify 
himself  by  his  own  power,  and  glorify 
himself  by  his  own  perfection.  Thus 
man  assumes  to  be  his  own  Saviour,  by 
superceding  the  office  of  him,  the  eternal 
Son  of  God,  expressly  and  mercifully 
provided  for  this  purpose." 

What  then  has  been  the  fruit  of  this 
great  corruption  ?  No  doubt  there  are 
exceptions,  but  speaking  generally — 
"  These  principles  of  corrupt  Christiani- 
ty have  been  attended] [with  a  correspond- 
ing corruption  in  practice — a  mere  learn- 
ed, or  a  superstitious  and  self-righteous, 
or  an  ignorant  and  overbearing  priest- 
hood,— an  unnatural  and  self-imposed  > 
condition  of  social  life,  'forbidding  to 
marry,  and  commanding  to  abstain  from 
meats,  which  Ciod  had  created  to  be  re- 
ceived with  thanksgiving,"' ( 1  Tim.  tv. 
3,) — the  direct  encouragement  to  sin  in 
plenary  indulgences — a  second  probation 
after  death  in  purgatory — the  purchase  of 
masses  for  the  d<  ad  -  l he  invasion  Off  do- 
mestic roulidt  nee  by  auricular  confession, 
and  similai  instances  of  priestly  iufhirnco 
over  the  conscience — above  all,  that  tyr- 
anny over  human  opinion  Which  is  the. 
necessary  result  of  the  supremacy  of  at) 
Infallible  Head,  and  which,  enslaving  the 
mind  by  ignorance  of  Hible  truth,  and 
terrifying  the  conscience  by  priestly  do- 
mination, makes  man  the  slave  of  man, 
and  renders  the  body  the  victim  of  ab- 
solute power;  a  slavish  condition  of  so- 
ciety being  the  natural  and  general  re- 
sult of  full  Roman  Catholic  ascendancy. # 

♦  Hy  their  Inrfcrca,  the  Rom&niftU  have  mOfj| 
effectually  net   thrimu'lve*  n^ain  I   l-hri  Mid 

his  ierhinff  Tb<  Reader  m»y  tee  thin  fully 
exemplified  in  M<  ml  ham  •   iccouut  flndexee, 


C22 


THE  CHRISTIAN  STUDENT. 


Where  there  are  exceptions,  as  in  the 
cases  of  Pascal  and  Quesnel,  those  very 
exceptions  are  odious  to  that  apostate 
church ;  and  their  retention  of  Roman 
peculiarities  has  been  seriously  injurious 
to  their  own  full  perception  of  the  truth. 

What  a  contrast  is  here  to  the  blessed 
doctrine  of  Christ !  No  tyrannous  domin- 
ation ;  no  pomp  and  pageantry  of  exter- 
nal show  ;  no  dressed  and  painted  idols  ; 
no  fumes  and  clouds  of  incense  ;  no  gor- 
geous processions  ;  no  dumb  pantomime ; 
no  crossings  and  bowings,  crucifixes  and 
candles ;  none  of  these  mark  the  doc- 
trine of  Christ :  it  is  the  simplicity  of 
truth ;  the  dominion  of  love ;  the  pure 
offerings  of  spiritual  worship.  Though 
it  be  indeed  foolishness  to  the  wise  of 
this  world,  it  is  characteristic  of  the 
greatness  and  glory  of  God.  It  is  a  rev- 
elation of  Father,  Son,  and  Holy  Ghost ; 
a  proclamation  of  Divine  mercy  to  rebels ; 
a  grand  display  of  sovereign  grace ;  a 
free  salvation,  entirely  wrought  out  by 
God  himself.  It  produces  a  change  with- 
in, a  moral  revolution,  and  transforms  a 
fallen  sinner  into  a  child  of  God,  and 
a  meet  companion  for  heavenly  spirits 
through  eternity.  Its  genuine  fruit  here 
is  "  love,  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  faith,  meekness,  tem- 
perance ;"  its  fruit  hereafter  is  "  ever- 
lasting life." 

How  infinitely  superior  is  the  teaching 
of  Christ !  How  pure  and  excellent  is 
his  instruction  when  compared  with  eve- 
ry false  system  !    His  word  is  truly  an 


both  Prohibitory  and  Expurgatory  of  the  Church 
of  Rome.  Some  points  are  there  clearly  estab- 
lished. The  free  circulation  of  the  word  of 
Christ  is  intentionally  impeded,  pp.  24,  33,  34, 
184 ;  its  main  doctrine — salvation  by  grace, 
through  faith — is  in  every  way  opposed,  p.  130, 
and  those  works  which  have  most  of  the  mind 
of  Christ  are  especially  prohibited :  such  as 
Dupin,  Fenelon,  Quesnel,  and  Pascal  amongst 
the  Romanists,  and  all  the  works  of  the  Reform- 
ers. It  is  curious  to  see  such  works  as  those  of 
Beveridge,  Bingham,  Burnet,  Cave,  Locke,  Mil- 
ton, Walton,  &c.  (see  p.  122)  condemned.  Mr. 
Mendham  observes,  "It  is  not  the  extent  of  the 
trutli  to  say,  that  a  good  library  might  be  form- 
ed from  the  books  condemned  by  the  Papal  In- 
dexes ;  they  would  furnish  an  almost  perfect 
one,  perfect  indeed  for  all  the  purposes  of  abso- 
lute and  abundant  utility." 


infallible  standard.  There  he  speaks 
with  divine  authority,  fixing  and  conclu- 
ding, under  the  awful  sanctions  of  our 
Creator,  all  the  most  important  practical 
truths  needful  for  man  to  know.  "  The 
people  were  astonished  at  his  doctrine, 
for  he  taught  them  as  one  having  author- 
ity, and  not  as  the  scribes."  The  officers 
sent  to  apprehend  him  testified,  "  Never 
man  spake  as  this  man."  By  his  Spirit 
he  "  convinces  the  world  of  sin,  and  of 
righteousness,  and  of  judgment."  He 
opens  the  full  extent  of  our  disease,  and 
unveils,  not  a  fictitious,  imaginary,  and 
deceitful  drama  of  human  nature,  but 
such  a  representation,  that  every  one  in- 
structed by  him  can  say,  "  This  is  a  pic- 
ture of  my  heart,"  "  This  is  the  real  state 
of  the  world."  He  also  provides,  he 
manifests,  and  he  applies,  not  a  deceitful 
drug,  vain  and  inefficient  except  to  injure 
and  destroy,  but  a  complete  remedy. 
There  is  not  only  the  removal  of  guilt, 
but  in  the  mode  of  removal  the  very 
spring  of  a  future  righteous  conduct. 
He  instructs  the  highest  monarch  on  his 
throne,  he  overlooks  not  the  poorest 
peasant  in  the  cottage :  the  poor  are  in- 
deed the  special  objects  of  his  attention. 
He  schools  not  man  in  his  misery  with 
the  hard  declamations  of  a  severe  mas- 
ter, but  with  the  sweet  and  tender  ac- 
cents of  love  ;.  He  quiets  and  soothes,  he 
guides  and  leads  into  all  truth.  The 
words  of  one  of  his  under  teachers  well 
describe  the  instruction  of  the  chief  teach- 
er :  "  We  were  gentle  among  you,  even 
as  a  nurse  cherisheth  her  children :  So, 
being  affectionately  desiious  of  you,  we 
were  willing  to  have  imparted  to  you, 
not  the  Gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  dear  unto 
us."  He  not  only  recovers  for  us  our 
forfeited  inheritance,  but  shows  us  God 
our  reconciled  Father,  and  presents  us 
before  him  as  the  recovered  children  of 
his  love,  again  privileged  to  enter  our 
Father's  house,  and  dwell  in  his  presence 
and  favor  through  eternity. 

Let  us  more  explicitly  point  out  the 
character  of  his  teaching.  His  wholf 
course  of-  instruction  is  wonderful.  He 
sometimes  brings  his  children  to  the  very 
gates  of  hell  before  they  see  the  light  of 


THE  CHRISTIAN  STUDENT. 


G23 


saving  truth  ;*  their  way  is  often  dark 
and  intricate,  and  sometimes  very  painful 
and  distressing,  before  they  arrive  at  joy 
and  peace  in  believing.  "  I  will  bring 
the  blind  by  a  way  that  they  knew  not, 
I  will  lead  them  in  paths  that  they  have 
not  known,  I  will  make  darkness  light 
before  them,  and  crooked  things  straight." 

Notice  its  enlightening  and  sanctifying 
character.    His  teaching  really  enlight- 
ens.   It  does  not  merely  convey  a  no- 
tion to  the  intellect,  but  a  vital  influence; 
it  is  not  "  in  word  only,  but  in  power, 
i  and  in  the  Holy  Ghost:"  his  words  "are 
;spirit  and  life:"  he  can  say,  "  I  am  the 
light  of  the  world,  he  that  followeth  me 
jshall  not  walk  in  darkness,  but  shall  have 
,the  light  of  life."    It  is  not  like  the  light 
I  of  the  moon  on  a  cold  and  chilling  night, 
but  like  the  light  of  the  sun,  warming 
and    enlivening.     Other   teachers  can 
bring  right  sentiments  before  us,  but  this 
Teacher  has  a  superior  power ;  he  is  not 
only  "great  in  counsel,"  but  also  "  migh- 
•  ty  in  work."  Jer.  xxxii,  19  ;  Isa.  xxviii, 


•Hishop  Reynolds,  in  his  Third  Sermon  on 
Hosea  xiv,  has  these  striking-  remarks  :  "  When 
a  poor  soul  has  been  with  Jonah  in  the  midst  of 
tin-  scan,  compassed  with  the  floods,  closed  in 
with  the  depths,  brought  down  to  the  bottom  of 
the  Hi' -nut  tins,  wrapt  about  head  and  heart  and 
all  over  with  the  weeds,  and  locked  up  with  the 
bars  of  sin  and  death  ;  when  it  lias  felt  the 
'wcig-ht  of  a  guilty  conscience,  and  been  tcrri- 
I'fied  with  the  fearful  expectation  of  an  approach- 
ling-  curse,  lyinir  its  it  were  at  the  pit's  brink, 
within  the  smoke  of  hell,  within  the  smell  of 
that  brimstone,  and  scorching^  of  that  un- 
quenchable fire  which  is  kindled  for  the  devil 
and  his  anpels ;  and  is  then,  by  a  more  bottom- 
less and  unsearchable  mercy  broutrht  unto  dry 
land,  snatclrcd  as  a  brand  out  of  tin-  fire,  trans- 
lated into  a  glorious  condition,  from  a  law  to  a 
gospel,  from  a  curse  to  a  crown,  from  damna- 
tion to  an  inheritance,  from  a  slave  to  a  son; 
then,  then  only,  never  till  then,  is  that  soul  in  a 
fit  disposition  to  sing1  praises  unto  (iod.  Win  n 
God  hath  forgiven  all  a  man'l  ini'piities,  uu! 
healed  all  the  diseases  of  his  soul,  and  redeem- 
ed bia life  from  destruction  and  crowned  him 

with  loving  kindness  and  tender  mercies,  turn- 
ing- away  his  an^cr,  and  r>  \  ealimr  those  mer- 
cies which  are  liom  everlasting-  in  election  unto 
everlasting  in  salvation,  removing  his  sins  from 
him  as  far  as  the  east  is  from  the  west  ;  then  i 
man  will  call  upon  his  soul  over  and  ovci  a '.rain, 
and  summon  every  faculty  within  him,  and  in- 
vite every  creature  without  him,  to  ble„..  the 
Lord,  and  to  ingeminate  praises  to  his  holy 
name." 


1 29.  He  claims  it  as  his  prerogative  to 
j t£  put  wisdom  in  the  inward  parts,  and 
give  understanding  to  the  heart."  Job 
xxxviii,  36.  Though  the  Bible  be  plain, 
|  yet  we  want  a  right  spirit  before  we  can 
understand  it.  Jesus  gives  this.  He 
I  was  promised  as  "a  light  of  the  Gen- 
tiles, to  open  the  blind  eyes."  Isa.  xlii, 
6,  7.  He  did  not  literally  give  bodily 
sight  to  one  Gentile,  it  is  therefore  a  far 
better  light  that  the  promise  intends, 
even  the  spiritual  light  which  he  com- 
municates to  the  soul.  Under  his  teach- 
ing we  discern  the  infinite  value  of  the 
soul,  the  evil  of  sin,  the  way  of  salva- 
tion by  grace  through  faith,  the  wisdom 
of  being  truly  religious  ;  and  thus  "  the 
eyes  of  our  understanding  are  enlighten- 
ed to  know  what  is  the  hope  of  his  cal- 
ling, and  what  the  riches  of  the  glory  of 
his  inheritance  in  the  saints."  God  him- 
self also  is  made  known  to  us  by  Christ ; 
"  No  man  hath  seen  (iod  at  any  time  ;" 
"the  only  begotten  Son,  which  is  in  the 
bosom  of  the  Father,  he  hath  declared 
him."  In  a  higher  and  fuller  sense  than 
any  human  teacher  can  attain,  our  bles- 
sed Redeemer  gives  this  best  instruction: 
"the  Lord  giveth  wisdom;  out  of  his 
mouth  cometh  knowledge  and  under- 
standing: he  layeth  up  sound  wisdom  ^ 
for  the  righteous."  There  is  a  special 
instruction  which  lie  gives  to  his  true 
disciples  beyond  that  which  others  re- 
ceive or  can  give.  Matt,  xiii,  11  —  H> ; 
xvi,  17.  May  we  constantly  look  to 
him  for  this  saving  illumination,  and 
never  rest  only  on  the  teaching  of  man. 

We  encroach  on  the  oilier  of  Christ 
as  tlM  Teacher  of  his  Church,  w  hen  we 
"Jve  to  any  human  b<  mi!.  <>r  to  au- 
thorities in  the  Church,  or  any  councils 
that  may  be  called,  power  to  interpret 
the  word  infallibly.  This  great  enor  of 
the  Roman  Church  is  not  uncommon  in 
a  subordinate  degree  among  Protestants. 
The  Romanists  endeavour  to  support  it 
by  what  they  consider  a  paralh  I  case, 
the  judicial  jmircr  to  interpret  the  laws. 
Hilt  Melanc tin  ill  show  rd  "  the  \\  id.  diller- 
encc  between  the  judicial  power  commit- 
ted to  a  few  indh  iduals  in  a  state,  and 
the  influences  of  the  Holy  Spinl  enabling 
the  true  followers  of  Christ  to  under- 


THE  CHRISTIAN  STUDENT. 


stand  the  wisdom  revealed  in  the  Gospel, 
which  is  far  beyond  the  reach  of  human 
wisdom.'' 

His  teaching  truly  sanctifies.  Human 
teaching  often  fails  of  its  highest  ends, 
and  the  best  instruction  of  man,  in  the 
best  of  truths,  may  be  a  stumbling  block 
to  some,  and  foolishness  to  others :  but 
it  is  not  so  with  the  Saviour's  teaching ; 
when  he  instructs,  he  gives  "  the  meek- 
ness of  wisdom."  He  ftot  only  enlight- 
ens, but  he  teaches  us  to  deny  all  sin 
and  live  wholly  to  God.  He  is  himself 
the  Refiner,  who  purifies  his  people  and 
makes  them  "  zealous  of  good  works." 
Those  are  not  under  his  instruction  who 
think  that  hope  in  him  is  consistent  with 
allowed  sin.  He  makes  the  covetous 
liberal,  the  deceitful  sincere,  the  dishon- 
est upright,  the  drunkard  sober,  the  li- 
centious chaste,  and  the  worldly-minded, 
spiritually-minded.  Of  this  Shepherd 
all  his  sheep  can  say,  "  He  restoreth  my 
soul,  he  leadeth  me  in  the  paths  of  right- 
eousness for  his  name's  sake."  Humility 
is  that  part  of  sanctiflcation,  for  which 
the  most  eminent  of  his  servants  are  pe- 
culiarly distinguished.  Paul  thought 
himself  u  the  least  of  the  Apostles,  and 
less  than  the  least  of  all  saints."  It  is  a 
part  of  his  plan  of  teaching  to  let  his 
people  first  see  the  folly  of  their  own 
wisdom,  and  the  insufficiency  of  their 
own  righteousness,  as  in  the  case  of  Au- 
gustine and  Luther,  and  then  to  bring 
them  with  the  simplicity  of  a  child  to 
receive  his  wisdom,  and  submit  to  his 
righteousness.  It  is  very  observable  that 
our  Divine  Teacher  does  not  restore  us 
from  our  ruin  so  much  by  accurate 
knowledge  as  by  penitence  and  faith,  by 
love  and  obedience  :  by  the  state  of  the 
heart  he  then  rectifies  the  understanding: 
he  gives  a  right  disposition,  and  so  pre- 
pares for  a  right  sentiment.  Thus  he 
sanctifies  as  well  as  enlightens.  Well 
then  may  all  his  people  join  Nicodemus 
in  asserting,  "  Rabbi,  we  know  that  thou 
art  a  teacher  come  from  God  :  for  no 
man  can  do  these  miracles  that  thou 
doest,  except  God  be  with  him." 

We  would,  in  conclusion,  notice  the 
rig-ht  reception  of  the  lessons  of  this 
best  Teacher. 

When  Moses  and  Elijah  appeared  with 


our  Lord  in  the  mount  of  transfiguratioi 
the  voice  from  the  cloud  said,  "  This  i 
my  beloved  Son,  in  whom  I  am  we 
pleased,  hear  ye  him  ;"  the  voice  seem 
to  set  aside  Moses,  the  lawgiver  of  th 
Jews,  and  Elijah,  their  leading  prophei 
that  the  Son  might  remain  the  suprem 
and  perpetual  Teacher,  and  we  migh 
constantly  attend  to  him.  How  the: 
shall  we  best  fulfill  this  heavenly  man 
date  ?  Some  practical  directions  ma; 
here  assist  the  Christian  student. 

Be  deeply  sensible  of  your  need  of  hi 
teaching.  It  is  a  strong  description  o 
the  state  of  men  without  Christ,  "  walk 
ing  in  darkness  and  dwelling  in  the  lain, 
of  the  shadow  of  death,"  (Isaiah  ix,  2," 
but  it  is  the  real  condition  of  all  mer 
who  have  not  seen  this  great  light.  Johr 
xii,  46.  A  man  may  live  in  the  darkness 
of  heathen  land's  amidst  all  the  blaze  o 
light  that  shines  in  a  Christian  country 
if  he  neglect  and  despise  the  Light  ol 
Life.  Our  minds  are  dark,  our  hearts 
are  hard,  our  prejudices  are  numerous, 
our  affections  are  perverted.  We  cannot 
learn  religion  merely  by  books  and  hu- 
man instruction  ;  by  natural  talent  and 
powers  of  intellect ;  or  by  the  letter  even 
of  the  inspired  Scripture,  or  the  best  ex- 
planations of  Scripture  from  God's  mosl 
favored  servants.  Even  past  knowledge 
will  not  suffice  for  present  and  future 
exigencies  ;  we  are  constantly  dependant 
on  Christ  for  fresh  supplies  of  his  illu- 
minating and  sanctifying  grace.  We 
press  the  necessity  of  this  child-like 
spirit,  of  this  sense  of  ignorance,  and  out 
own  entire  want  of  that  instruction  which 
he  can  give,  remembering  that  solemn 
thanksgiving  of  our  Redeemer,  "  I  thank 
thee,  O  Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things 
from  the  wise  and  prudent,  and  hast  re- 
vealed them  unto  babes  ;  even  so,  Father, 
for  so  it  seemed  good  in  thy  sight." 
Whenever  we  perceive  our  ignorance, 
let  us  then  at  once  look  up  to  him  for 
wisdom  :  let  all  our  self-wisdom  on  re- 
ligion, whether  opposed  or  added  to  the 
divine  mind,  be  seen  in  its  true  light  as 
the  most  egregious  folly,  and  his  Gospel 
have  its  full  triumph  in  "  casting  down 
imaginations,  and  every  high  tiling  thai 
exalteth  itself  against  the  knowledge  o; 


THE  CHRISTIAN  STUDENT. 


CC5 


God,  and  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ/' 

BduM  I  hat  he  does  really  teach  all 
who  commit  themselves  to  him.  As  "  he 
that  cometh  to  God  must  believe  that  he 
is,  and  that  he  is  a  rewarder  of  them 
that  diligently  seek  him,"  so  in  coming 

i  to  Christ  for  instruction,  let  us  have  the 
same  precious  faith.    It  is  no  fabled  sto- 

i  ry  ;  it  is  a  solid,  a  cheering,  a  delightful 
truth.  He  is  not  indeed  visibly  present, 
but  the  Christian  knows  that  he  does 
truly  and  efficiently  instruct,  and  fulfills 
his  own  promise.  £1  I  will  not  leave  you 
comfortless,  I  will  come  unto  you."  As 
the  loadstone,  while  out  of  sight,  and 
under  a  table,  will  attract  the  needle, 

l  which  follows  the  magnet  wherever  it 

.moves,  so  the  Saviour,  while  invisible,  is 
through  all  impediments  really  influen- 
tial on  the  minds  of  his  people.  Let  us 
have  faith  in  him.  Human  lessons  may 
be  acquired  by  skill,  acuteness,  and  a 
good  memory,  but  the  instruction  of 
Christ  is  received  through  faith.  It 
should  greatly  assist  the  Christian's  f.tith 
to  observe  in  his  past  experience  what 
has  been  already  done  for  him.  lie  c;m 
say,  "One  thing  I  know,  whereas  I  was 
blind,  now  I  see."  He  has  already  learn- 
ed much.  *  We  know  that  the  Son  of 
God  is  come,  and  hath  given  us  an  un- 
derstanding, that  we  may  know  him  that 


listen  to  this  great  Teacher  in  every  mode 
in  which  he  teaches  his  children.  Mary 
sitting  at  the  feet  of  Jesus,  hearing  his 
word,  is  a  beautiful  picture  of  the  posture 
in  which  the' Christian  wishes  ihat  his 
soul  should  constantly  abide;  always 
listening  to  the  instructions  of  (  hri<t. 
We  cannot  indeed  now  literally  sit  at  his 
feet,  but  in  every  portion  of  Scripture 
whieh  we  read,  in  every  faithful  sermon 
which  we  hear,  in  every  pious  book 
which  we  peruse,  in  every  visit  to  a  poor 
believer  in  Jesus  in  his  affliction,  in  every 
part  of  the  Christian's  life,  we  are,  as  it 
were,  going  to  the  Saviour  and  sitting  at 
his  feet.  Man's  teaching,  where  faithful, 
is  not  an  obstacle  to  our  being  taught  by 
Christ,  but  a  means  by  which  he  teaches. 
All  other  Christian  instructors  are  sent 
by  him  as  under-shepherds ;  he  is  the 
chief  Shepherd  and  Bishop  of  our  souls. 
We  art-  not  indeed  to  receive  from  them 
any  instruction  but  according  to  his 
mind.  What  says  the  Master?  should 
be  our  constant  sentiment  with  reference 
to  Christ.  Mothers  used  it  with  reference 
to  human  authorities.  If  a  Heathen 
could  say,  "  Plato  is  my  friend,  and 
Socrates  is  my  friend,  but  truth  is  more 
my  friend,"  well  may  a  Christian  say, 
"Christ  is  the  truth,  and  Christ  is  dear- 
er to  me  than  all  the  world.''  We 
should  indeed  infinitely  prefer  his  word 


rue."     What  he  has  already  done  i>  before  that  of  any  earthly  relation,  or  we 


|but  the  pledge  of  what  he  will  do  hereaf 
ter.  If  we  now -  know  in  part,"  it  is  an 
earned  that  we  shall  hereafter  u  know  a^ 
,we  are  known."  Gospel  blessings  come 
through  faith,  and  the  great  difficult) 
he.c  is  so  to  live  by  faith,  as  to  realize 
,the  presence  and  wi-dom,  the  power. 
lov»-.  and  daily  teaching  of  this  Divine 
Prophet 

Humbly,  diligently,  and  obediently 
Use  all  ryyetfifffd  mftenf  for  receiving 

his  inyfri/ctioii.  After  giving  the  prom 
isc  of  Divine  teaching,  the  IVtlmist  says. 
|"  He  ye  not  as  the  horse  or  as  the  mule 
,\vhich  have  no  understanding  :"'  and  then 
leaches  us  willingly  and  gratefully  to 
receive  and  submit  to  divine  instruction 
So  our  Lord  assures  us,  "  Verily  I  »a\ 
into  you,  whosoever  shall  not  receive 
he  kingdom  of  God  as  a   little  clnl  I.  In 

ihaU  not  enter  therein."    May  we  thru 


are  not  worthy  of  him.  He  has  also 
multiplied  figures,  parables,  and  lessons, 
by  which  we  may,  as  it  were,  ascend  step 
by  st.  p.  every  day  and  every  hour,  to 
constant  communion  with  him.  Where 
can  we  be  without  a  constant  memorial 
of  him  ?    Be  is  the  Sun  of  Kighteous- 

netf  that  Illuminates  the  world,  the  breed 

winch  nourishes  to  everlasting  life,  the 
door  by  which  we  enter  the  sheepfold, 
the  habitation  \\  herein  we  dwell,  the  way 
in  which  we  jotirni  \  t<>  heaven,  and  the 
true  \me.  united  tn  winch  we  bet!  fruit. 
In  short  he  is  our  light,  our  life,  and  glo- 
rv.  To  the  end  of  <>ur  day*  w  ■■  must 
always  remain  learners  at  his  feet,  and 
while  we  net  up  to  knowledge  already 
give  n,  he  will  continually  give  in  frr*h 
leetond  of  hii  l<>xe.  Bphee.  m.  Is.  ltt. 

Let  us  tin  n  da\  by  day  bring  nil  our  per- 
plexities to  him,  and  conM. mth  seek  his 


626 


THE  CHRISTIAN  STUDENT. 


guidance,  and  follow  his  will,  so  shall 
we  assure  our  hearts  that  we  are  under 
his  teaching. 

Cherish  a  joyful  expectation  of  perfect 
knowledge  through  Christ  hereafter.  On 
a  large  scale  he  "  shall  not  fail,  nor  be 
discouraged  till  he  have  set  judgment  in 
the  earth,  and  the  isles  shall  wait  for  his 
law."  Every  individual  believer  may 
say,  "thou  shalt  guide  me  with  thy 
counsel,  and  afterward  receive  me  to 
glory."  He  is  with  his  people  in  their 
life,  and  all  "  through  the  valley  of  the 
shadow  of  death,"  and  when  on  the 
borders  of  the  eternal  world,  he  stands 
ready,  as  it  were,  to  receive  and  welcome 
them  home.  Acts  vii,  25.  If  indeed  we 
be  Christian  Students,  we  are  going  to 
the  land  of  light,  we  are  on  our  way  to 
those  blessed  regions  where  "  there  is 
no  night,"  and  no  darkness.  It  is  the 
glorious  description  of  our  residence 
above,  "  the  city  had  no  need  of  the  sun, 
neither  of  the  moon  to  shine  in  it ;  for 
the  glory  of  God  did  lighten  it,  and  the 
Lamb  is  the  light  thereof;  and  the  na- 
tions of  them  that  are  saved  shall  walk 
in  the  light  of  it."  Let  us  have  a  real- 
izing anticipation  of  the  day  when  we 
shall  behold  the  great  Teacher,  and 
"know  as  we  are  known."  A  trans- 
forming and  assimilating  influence  shall 
accompany  the  beatific  vision  ;  "  we  shall 
be  like  him,  for  we  shall  see  him  as  he 
is."  "  The  Lamb  is  the  light"  of  the 
heavenly  city ;  all  the  communications 
of  light  will  therefore  proceed  from  him. 


will  remove  the  veil  which  now  prevents 
our  beholding  the  beautiful  form  and 
proportion  of  many  a  sacred  truth,  and 
the  light  and  glory  of  many  a  dispensa- 
tion at  present  hid  in  the  "  clouds  and 
darkness  that  are  round  about  him." 

Christian  Students,  rise  then  to  your 
high  vocation.  Here  is  a  Teacher  in- 
comparably excelling  every  other  In- 
structer ;  here  is  a  school  infinitely  be- 
yond the  highest  and  most  renowned 
school  and  college  here  below  ;  the  sci- 
ence is  good  not  only  for  time,  but  for 
time  and  eternity ;  the  honors  are  not 
fading,  but  durable  ;  the  rewards  are  not 
merely  earthly  and  temporal  but.  also 
heavenly  and  everlasting;  like  godli- 
ness, his  teaching  is  "  profitable  for  all 
things,  having  the  promise  of  the  life 
that  now  is,  as  well  as  that  which  is  to 
come."  All  may  here  attain  the  great 
prize,  and  the  pursuit  of  it  shall  not  be 
full  of  anxiety  and  toilsome  labor,  or  the 
attainment  of  it  leave  an  aching  void  in 
the  soul.  It  is  heaven  upon  earth  to 
live  with  Christ  here  below,  and  to  re- 
joice in  hope  of  the  glory  of  God,  and 
and  we  shall  find  hereafter  "  in  his  pres- 
ence fulness  of  joy."  Christian  Students, 
"  cast  not  away  therefore  your  confi- 
dence, which  hath  great  recompense  of 
reward  ;  for  ye  have  need  of  patience, 
that  after  ye  have  done  the  will  of  God, 
ye  might  receive  the  promise  ;  for  yet  a 
little  while,  and  he  that  shall  come  will 
come,  and  will  not  tarry." 

In  the  meantime,  then,  and  till  that 


"The  Lamb  which  is  in  the  midst  of | great  Teacher  come,  and  in  his  light  we 
the  throne  shall  feed  them,  and  shall  i  see  light,  we  conclude  with  the  Apostle's 
lead  them  unto  living  fountains  of  wa-  charge  to  Timothy — 
ters."    We  may  well  suppose  that  he 

who  has  said,  "  What  I  do  thou  knowestjGIVE  ATTENDANCE  TO  READING, 
not  now,  but  thou  shalt  know  hereafter," 


APPENDIX. 


OITLlNEri  of  the  history  of  divinity- 

It  will  be  necessary  to  divide  the  sub 
cct  under  different  heads,  or  classes  of 
writers.  We  propose  to  consider  there- 
fore, in  distinct  sections,  the  School- 
men, the  Reformers,  their  Successors, 
jhe  Nonconformists,  the  Divines  at  the 
Restoration  and  Revolution,  and  those 
of  Modern  Times. 

The  Fathers. 

The  title  of  Fathers  is  variously  ex- 
icnded  or  limited,  and  is  made  to  include 
by  some,  only  writers  to  the  fourth  or 
fifth  century,  and  by  others  writers  to 
the  twelfth  or  thirteenth.  We  would 
lore  take  it  in  its  largest  acceptation. 

We  have  but  few  remains  of  the  first 
igcs  of  the  church  ;  as  it  has  been  beau- 
ifuliy  remarked  "  to  believe,  to  suffer,  to 
ove, — not  to  write,  was  the  primitive 
taste."  Yet  those  remains  which  we 
lhave,  are  too  valuable  to  be  neglected. 
iMilner,  one  well  competent  tb  judge, 
(observes,  "  Ecclesiastical  antiquity  has 
been  too  much  depreciated  in  our  tinea, 
land  students  in  divinity  have  been  dis- 
'couraged  from  the  study  of  the  Fathers. 
In  truth,  a  selection  of  them  ought  to 
he  made  :  to  praise  or  dispraise  the  prim-| 
itive  writers  in  general,  is  obviously  ub-, 
surd." 

It  is  a  sad  mistake  to  give  the  Fathers: 
a  kind  of  di\  ine  authority,  of  which  their 
often  fanciful  interpretat  ions  of  the  Scrip 
lures,  and  grossly  contradictory  explan 

ations,  renders  them   unworthy.  The 

Hon.  Robert  Boyle  justly   observes  of, 
them,   "Generally    they    were  worthy 
men,  and  highly  to  be  regarded  as  the 
grand  witnesses  of  the  doctrines  and  gov 
eminent  of  the  Ancient  Churches;  most 
of  them  very  pious,  many  of  them  very 

eloquent,  and  some  of  them  (especially 
the  two  critics,  Origcn  and  Jerome)  very 


learned  ;  yet  so  few  of  the  Greek  Fathers 
were  skilled  in  Hebrew,  and  so  few  of 
the  Latin  Fathers  either  in  Hebrew  or 
Greek,  that  many  of  their  homilies,  and 
even  comments  leave  hard  texts  as  obscure 
as  they  found  them,  and  sometimes, 
misled  by  bad  translations,  they  give 
them  senses  exceeding  wide  of  the  true. 
So  that  many  times  in  their  writings  they 
appear  to  be  far  better  divines  than  com- 
mentators, and  in  an  excellent  discouise 
upon  a  text  you  will  find  but  a  very  poor 
exposition  of  it." 

Witsius,  in  his  True  Theologian,  speak- 
ing of  some  of  the  Fathers  as  widely 
shining  lights  of  the  primitive  church, 
adds,  "  Whose  knowledge  consisted  not 
in  acute  subtleties  of  curious  questions, 
but  in  devout  contemplation  of  God  and 
his  Christ  :  whose  simple  and  chaste 
manner  of  teaching  will  not  sooth  pru- 
rilent  ears,  but  impressing  on  the  mind 
the  character  of  sacred  things,  will  in- 
flame the  soul  with  the  love  of  them  : 
whose  blameless  innocence  of  man- 
ners, answering  to  their  profi  »ion, 
and  praised  even  by  their  enemies, 
fortified  their  doctrine  with  irrefra- 
gable evidence,  and  was  an  evident 
sign  of  their  familiar  intercourse  with 
the  most  holy  Deity.'  In  his  Kssny  on 
the  efficacy  of  the  Maptism  of  Infants,  he 
thus  farther  express<  s  his  sentiments,  in 
his  usual  spirit  of  <  'hrislian  love  and  wis 
dom  :  '  I  am  not  pleased  to  discuss  their 
enors  with  severity,  which  I  see  is  the 
manner  of  some  w  riters  now ,  who  labour 
w  ith  so  mad  an  itch  and  so  \  aried  an 
outcry  of  condemnation,  that  they  defile 
then  paper  on  every  occasion,  and  even 
without  occasion,  with  the  faults  of  the 
Fathers.  I  think  that  that  reverence  i« 
dm-  to  the  Fathers  of  the  Church,  run 

nentiv  merited  by  then  diligence,  zeal, 

and  example,  that  we  should  pas*  by  their 
blemishes  in  their  other  virtues.    At  the 


628 


THE  CHRISTIAN  STUDENT. 


same  time,  it  is  not  to  be  dissembled, 
that  they  have  often  unhappily  discussed 
things  of  the  greatest  moment  and  fre- 
quently admit  expressions  which,  unless 
softened  by  the  most  kind  interpretation, 
give  a  very  hard  sense." 

The  Fathers  have  been  studied  rather 
controversially  than  practically,  and 
thence  the  study  may  have  comparatively 
been  unfruitful  as  to  real  edification. 
Milner  has  led  us  to  a  better  plan  of 
reading  them.  Their  testimony  to  the 
Holy  Scriptures  has  been  elaborately  dis- 
played by  Lardner ;  and  that  of  the  An- 
te-Nicene  Fathers  to  the  divinity  of 
Christ,  by  Mr.  Burton.  Their  evidence, 
from  age  to  age,  in  favour  of  the  main 
truths  of  the  gospel  is  of  great  impor- 
tance, and  especially  their  testimony  on 
the  Socinian  controversy  ;  and  their  deep- 
ly serious  views  of  spiritual  and  eternal 
things,  cannot  be  read  without  profit. 
Yet,  as  critics  on  the  sacred  text,  they 
are  inferior  to  writers  since  the  Reforma- 
tion ;  and,  as  final  judges  of  divine  truth, 
or  as  having  any  traditional  authority  to 
decide  scriptural  obscurities,  they  must 
be  utterly  renounced.  Even  from  the 
beginning  "  false  philosophy"  (Col.  ii,  8,) 
began  to  corrupt  the  Church.  An  Usher 
might  read  the  whole  body  of  the  Fathers 
with  profit ;  but  unless,  as  in  his  case, 
there  be  a  special  reason  for  doing  so,there 
would  be  no  adequate  advantage,  and 
many  disadvantages  in  so  extensive  a 
study.  Milner,  in  a  private  letter  to 
Newton  in  1771,  says,  "  there  were  some 
very  great  Christians  among  them, 
though  most  of  them  mixed  gospel 
truths  with  strange  whimsies.  The  mix- 
ture of  Platonism  with  the  gospel  was  a 
great  evil." 

Little  need  be  added  respecting  indi- 
vidual Fathers.  The  Epistle  of  Clement 
to  the  Coiinthians,  and  the  Epistles  of 
Ignatius  are  beautiful  specimens  and  rem- 
nants of  Christian  antiquity. 

Justin  Martyr,  Tertullian,  Cyprian, 
Chrysostom,  Athanasius,  and  Augustine, 
shine  as  splendid  lights  in  the  early 
centuries.  Their  answers  to  the  heathen 
of  their  day  furnish  us  with  ample  ma- 
terials for  meeting  the  sophistries  of 
infidels  and  heathen  nations  in  our  own 
times. 


Men  of  the  learning  of  Justin  and 
Tertullian  were  doubtless  used  as  impor- 
tant means  of  furthering  the  gospel  by 
their  character,  as  men  of  superior  un- 
derstanding, and  therefore  not  easily  de- 
luded, as  well  as  by  their  treatises.  To 
see  them  humbling  themselves  before  the 
gospel,  despising  their  former  notions, and 
strenuously  counteracting  their  influence, 
not  only  by  their  profession,  but  by  their 
defences  of  this  new  faith,  must  have  had 
a  prodigious  influence.  Though  it  seem- 
ed right  that  the  Gospel  should  be  intro- 
duced to  the  world  by  poor  and  illiterate 
men,  (1  Cor.  i,  26—29,)  yet  in  its  far- 
ther advancement,  in  resisting  the  subtilty 
as  well  as  malice  of  its  enemies,  it  should 
avail  itself  of  the  best  human  help,  of 
wisdom  and  learning,  under  the  influ- 
ence of  divine  blessing,  to  assail  its  ad- 
versaries with  their  own  misdirected 
weapons. 

Jerome's  and  Origen's  invaluable  la- 
bours in  the  restoration,  preservation, 
and  handing  down  to  us  the  pure  text 
of  the  word  of  God  must  not  be  over- 
looked ;  to  their  revisions  and  transla- 
tions of  that  word  how  much  are  we 
now  indebted  for  that  invaluable  gift,  the 
Holy  Scriptures. 

The  Author  has  been  delighted  with 
the  little  which  he  has  read  of  Augustine. 
The  humility,  devotion,  and  unction  of 
this  Father ;  the  acute,  lucid,  and  happy 
way  in  which  he  meets  his  objectors; 
and  the  heavenly  wisdom  (James  iii,  17,) 
running  through  his  remarks, will  always, 
notwithstanding  the  excess  of  allegorical 
interpretation  and  the  defect  of  a  clear 
statement  of  justification,  make  his  wri- 
tings valuable. 

There  are,  in  the  voluminous  works  of 
the  Fathers,  many  treatises  that  may  be 
separately  read  with  considerable  advan- 
tage. Such  as  Justin  Martyr's  and  Ter- 
tullian's  Apologies,  Cyprian's  Letters, 
Augustine's  Confessions,  his  City  of  God 
and  Treatises  against  the  Pelagains,  Ori- 
gen's work  against  Celsus,  Gregory's 
Pastor,  Eusebius's  Ecclesiastical  History, 
and  many  delightfully  devotional  trea- 
tises in  Bernard. 

Justin  Martyr's  clear  view  of  Justifi- 
cation may  be  seen  in  the  following  ex- 
tract of  his  Epistle  to  Diognetus — "  He 


THE  CHRISTIAN  STUDENT. 


629 


gave  his  Son  a  ransom  for  us ;  the  holy  for 
the  transgressors,  the  good  for  the  evil, 
the  just  for  the  unjust,  the  incorruptible 
for  the  corrupt,  the  immortal  for  mortals. 
For  what  else  covers  our  sins  but  his  right- 
eousness ?  In  whom  else  could  we  the 
unjust  and  the  impious  be  accounted 
righteous,  but  in  the  Son  of  God  only  ? 
O  the  sweet  exchange  !  0  the  unsearch- 
able contrivance !  O  the  unexpected  ben- 
efits, that  the  iniquity  of  many  should  be 
hid  in  a  righteous  one,  and  that  the  right 
eousness  of  one  should  justify  many  who 
were  unjust.* 

Chrysostom  held  the  same  doctrine  dis- 
tinctly, showing  in  the  case  of  Abraham, 
(in  his  2nd  Horn,  on  the  Epistle  to  the 
Romans,)  that  works  of  faith  do  not  jus- 
tify before  God.  "  The  Apostle  means 
to  show  that  even  Abraham  was  justified 
by  faith  ;  in  which  indeed  there  is  the 
excellence  of  a  mighty  victory;  for  it  is 
not  indeed  unlikely  that  one  who  has  no 
good  works  should  be  justified  by  faith, 
but  that  a  man  adorned  with  beauteous 
deeds,  should  be  just  not  thence,  but  from 
faith,  is  truly  wonderful.5' 

As  we  depart  from  the  apostolic  age, 
the  church  in  general  departed  from 
evangelical  simplicity.  Dr.  Prideaux  in 
his  address  to  the  reader  before  his  Life 
of  Mahomet,  says,  "  The  churches  in  the 
East  having  drawn  the  abstrusest  nice- 
ties into  controversy,  did  thereby  so  des- 
troy peace,  love,  and  charity  from  among 

them  that  they  lost  the  whole  substance 

of  their  religion,  and  in  a  manner  drove 

Christianity  quite  out  of  the  world  by 
those  very  controversies  in  which  they 
disputed  with  each  other  about  it.  So 

that  the  Saracens  taking  advantage  of 

the  weakness  of  power,  and  distractions 
of  councils  which  those  divisions  had 
caused,  soon  overran  with  terrible  devas- 
tation, all  the  Eastern  Provinces  of  the 

Roman  empire;  turned  every  where 

their  churches  into  mosques,  and. .....forc- 
ed on  them  the  abominable  imposture  of 
Mahommetanisni/'  pp.  vii,  viii.. 

Nothing  can  be  more  painful  than  the 
interminable  and  fierce  conflict  on  the 


*  Sec  Justin  Martyr's  Works,  Kd.  t'.n  is.  f... 
174*2.  Some  doubts  have  been  raised  whether 
the  Epistle  be  his.  Dupin  considers  it  to  be  so, 
without  certainly  affirming-  it. 


veriest  trifles  which  divided  large  por- 
tions of  the  professing  Christian  church. 
A  heathen  author,  probably  exaggerat- 
ing the  actual  state  of  things,  says,  "  the 
hatred  of  the  Christians  to  each  other,  ex- 
ceeded the  fury  of  the  wild  beasts  against 
men."  God  had  his  own  servants  in  the 
midst  of  those  days,  but  it  was  only  his 
special  mercy  and  faithfulness  to  his 
promises  (Matt.  xvi.  18.)  that  preserved 
a  church  amidst  such  unchristian  contro- 
versies. As  might  be  expected,  amidst 
such  a  general  decay  of  piety,  not  many 
works  worth  studying  have  come  down 
to  us  from  the  sixth  to  the  fifteenth  cen- 
tury. Bede,  Bertram,  Theophylact,  and 
Bernard,  ate  among  the  most  useful  wri- 
ters in  that  period. 

The  titles  of  the  centuries  before  the 
Reformation,  given  by  Cave,  are  very 
significative  of  the  state  of  divinity  in 
each  age : 

9.  Photian. 
10.  Obscure. 
11  •  Hildebrandine. 

12.  Waldenajan. 

13.  Scholastic. 

14.  Wickliffite. 

15.  Synodal. 

16.  Reformed. 


1.  Apostolic. 

2.  Gnostic. 

3.  Xovatian. 

4.  Arian. 

5.  Nestorian. 

6.  Eutychian. 

7.  Monothclite. 

8.  Eiconoclastic. 


The  Schoolmen,  and  their  contempora- 
ries. 

Of  the  schoolmen  Luther  says,  "  They 
did  nothing  but  propose  paradoxes  ;  their 
whole  art  was  founded  in  a  contempt  for 
Scripture;  and  here  I  know  the  truth  of 
what  I  say,  for  1  was  brought  up  among 
them." 

Lfighton  observes  in  his  address  to 
students,  "  That  you  may  not  be  impos- 
ed upon  by  the  common  reputation  of 
acutencss  and  learning',  I  confidently  af- 
firm, that  to  understand  and  be  master  of 
those  trilling  disputes  that  prevail  in  the 
schools,  is  an  evidence  of  a  very  mean 
understanding;  while,  on  the  contrary, 
it  is  an  argument  of  a  genius  ti  ul\  great, 
entirely  to  slight  and  despise  them,  and 
to  walk  in  tin  li-lit  of  pure  and  pi  aceablo 
truth,  which  is  fur  above  the  dark  and 
cloudy  region  of  controvt  iMal  deputes." 

I'slier  sa}  ■>  of  tin    scl  Inn  :>.  "  They 

were  good  to  puzzle  men's  heads  with 


030 


THE  CHRISTIAN  STUDENT. 


unnecessary  doubts,  but  bunglers  in  re- 
solving them,  and  that  their  writings  had 
done  more  mischief  to  the  church,  than 
brought  advantage  either  to  learning  or 
religion  ;  that  they  might  serve  for  con- 
troversial disputes  in  the  schools,  but 
were  very  improper  for  the  pulpit,  and 
altogether  useless  for  the  functions  of 
civil  life."  Bishop  Wilkins  gives  simi- 
lar views  in  his  Gift  of  Preaching. 

Bonaventura  and  Aquinas,  styled  by 
their  admirers,  the  seraphic  and  angeli- 
cal doctors,  were  the  most  famous  wri- 
ters of  the  schoolmen.  Luther  says,  Bo- 
naventura is  the  best  among  all  the 
school  divines  and  church  writers.  Es- 
tius's  Sum  is  said  to  contain  the  best 
account  of  the  scholastic  divinity.  Co- 
let's  opinion  of  Aquinas  is  worth  record- 
ing. Speaking  to  Erasmus,  who  had 
been  praising  that  school  divine,  he  said. 
"  Why  are  you  so  fond  of  commending 
that  schoolman,  who,  without  a  great  deal 
of  arrogance,  could  never  have  reduced 
all  things  into  such  positive  and  dogmat- 
ical definitions  ;  and  without  too  much  of 
a  worldly  spirit,  he  could  never  have  so 
much  corrupted  and  defiled  the  pure 
doctrines  of  the  gospel  with  his  mixture 
of  profane  philsophy." 

Dark  indeed,  was  the  state  of  divinity, 
when  at  the  commencement  of  the  Refor- 
mation, the  faculty  of  theology  at  Paris 
declared  that  "  Religion  was  undone,  if 
the  study  of  Greek  and  Hebrew  was 
permitted;"  and  one  of  the  Monks  ut- 
tered these  words,  "  They  have  invented 
a  new  language  which  they  call  Greek, 
you  must  be  carefully  on  your  guard 
against  it,  it  is  the  mother  of  all  heresy.  I 
observe  in  the  hands  of  many  persons  a 
book  written  in  that  language,  and  which 
they  call  the  New  Testament.  It  is  a 
book  full  of  daggers  and  poison.  As  to 
the  Hebrew,  dear  brethren,  it  is  certain, 
that  all  who  learn  it  become  instantane- 
ously Jews."  Yet,  through  Divine  mer- 
cy, even  those  dark  ages  were  not  left 
wholly  without  scriptural  writers.  Brad- 
wardine,  Wickliffc,  Huss,  and  Jerome 
diffused  some  rays  of  evangelical  light 
through  the  darkness. 

Bradwardine  and  Wickliffc  were  Brit- 
ish divines.  Bradwardine  speaks  with 
much   grief  of  the  general  departure 


from  the  doctrine  of  free  grace,  and  com- 
pares it  to  that  of  the  four  hundred  and 
fifty  false  prophets  united  against  one. 
He  says,  t(  How  many  indeed  in  our 
times  despise  thy  saving  grace,  and  con- 
tend that  free-will  is  sufficient  for  salva- 
tion, or  if  they  use  the  term  grace,  either 
use  it  perfunctorily  as  a  pretence,  or  boast 
that  they  deserve  it  by  the  strength  of 
their  free-will."  He  speaks  afterwards 
of  almost  the  whole  world  as  having  thus 
gone  into  the  error  of  Pelagius. 

Wickliffe's  life  and  sentiments  have 
been  recently  fully  investigated  by  the 
researches  of  Mr.  Vaughan,  who  has  pla- 
ced his  character  in  a  yet  higher  light 
than  he  had  been  generally  held.  He  dis- 
tinctly held  justification  by  faith  only.  He 
speaks  thus,  "  The  merit  of  Christ  is  suf- 
ficient of  itself  to  redeem  every  man 
from  hell.  Faith  in  our  Lord  Jesus 
Christ  is  sufficient  for  salvation.  We 
are  not  to  seek  to  be  justified  in  any  other 
way  than  by  his  justice.  We  become 
righteous  through  the  participation  of  his 
righteousness."  Wickliffe's  Translation 
of  the  Bible,  with  prefaces  and  arguments 
to  each  book ;  and  the  hundred  and  above 
volumes  that  he  wrote  against  Antichrist 
and  the  Church  of  Rome  were,  doubtless 
important  preparatory  steps  to  the  Refor- 
mation. In  his  book,  entitled  "  The  Path- 
way to  perfect  Knowledge,"  he  tells  us 
what  pains  he  had  taken  in  translating 
the  Bible  into  English — how  he  had  got 
many  old  Latin  Bibles,  "for  the  late 
books,"  said  he,  "  are  very  corrupt."  He 
employed  many  learned  men  to  assist 
him  in  the  fourth  translation.  He  taught 
that  the  truths  of  the  gospel  suffice  to  sal- 
vation, without  observing  the  legal  cere- 
monies. He  urged  all  classes  to  study 
the  Scriptures,  especially  the  New  Testa- 
ment, which,  he  says,  "  is  full  of  author- 
ity, and  gives  instructions  to  the  simple, 
especially  on  all  points  needful  to  salva- 
tion." 

The  writings  of  Wesselus  Groningen, 
who  died  in  1489,  were  published  in  one 
volume,  4to.  in  1614.  They  appear, 
from  Luther  and  Milner's  account  to 
be  eminently  evangelical.  In  our  own 
country  also,  Dean  Colet  went  many 
preparatory  steps  towards  reformation,  in 
Henry  the  Seventh  and  Henry  the  Eighth1* 


THE  CHRISTIAN  STUDENT. 


631 


reign,  not  only  by  promoting  literature,  was  the  revival  of  literature,  particularly 
but  also  by  throwing  a  jest  slight  on  in  the  knowledge  of  the  original  lan- 
the  School  Divines,  and  bringing  the  guage  of  Scripture.  The  discovery  of 
Scriptuies  freely  before  the  people  in  his  printing  amazingly  facilitated  the  difru- 
ministry.  as  the  only  fountain  of  Chris-  sion  of  Divine  truth,  and  in  consequence, 
tian  wisdom.  He  could  not  go  far  in  er-  the  revival  of  religion.  Men  of  learning 
ror,  one  of  whose  precepts  was,  "Call  were  very  generally  men  of  God,  and 
often  for  the  grace  of  the  Holy  Ghost."  gave  in  the  reformed  churches  the  tone 
In  the  statutes  of  St.  Paul's  School  he  " of  religion  to  the  course  of  study  in  uni- 
directs,  that  Christian  authors,  such  as .  versities  and  seminaries.  Learning  was 
Lactantius.  Prudentius.  Jerome.  Ambrose,  more  exclusively  religious  then  than  at 
and  Austin  should  be  read  along  with  the, 3ny  future  time;  and  many  writers  on 
best  classics.  j  general  subjects,  who  incidentally  men- 

Indeed  on  the  revival  of  literature,  be- 1  lion  religion,  were  manifestly  right  in 
fore  the  reformation,  Augustine?s  *  City  doctrine.  Would  that  this  could  be  said 
of  God"  was  expounded  in  the  University  now  ! 

of  Oxford  to  a  laige  auditory.*  Several  It  is  an  era  that  calls  for  close  atten- 
of  the  works  published  in  the  reign  ofj lion  and  diligent  study.  The  original 
Henry  the  Eighth,  before  the  Reforma- 'writers  and  the  historians  of  that  age  will 
tion  was  fairly  established,  mark  the  amply  repay  all  our  researches.  They 
struggles  between  light  and  darkness,  will  both  edify  the  heart,  and  fortify  us 
The  Primer  of  Henry  the  Eighth,  in  Eng-  against  almost  every  modern  as  well  as 
lish.  contains  many  admirable  prayers:  ancient  error.  The  poet  Cowper,  writes 
and  the  alterations  in  its  numerous  edi-;toa  relation,  respecting  his  studies,  "Let 
tions  attest  the  gradual  growth  of  a  pu-|  your  divinity,  if  I  may  advise  you.  be 
rer  doctrine.  The  Articles  of  Religion  the  divinity  of  ihe  glorious  Reformation, 
in  1536.  and  the  Institutions  of  a  Chris-  I  mean  in  contradistinction  to  Arminian- 
tian  Man  in  1537.  though  mixed  with  ism,  and  all  the  isms  that  were  ever 
much  Popish  doctrine,  mark  the  same;  broached  in  this  world  of  error  and  igno- 
growth  ;  though  the  influence  of  Gardi-  ranee.  The  Divinity  of  ihe  Reformation 
ner,  in  the  preparation  of  the  Necessary  is  called  Calvinism,  but  injuriously;  it 
Erudition,  published  in  1543,  rendered;  has  been  that  of  the  Church  of  Christ  in 
that  less  pure  than  the  former  works  ;'all  ages  ;  it  is  the  divinity  of  St  Paul,  and 
and  onEdward?s  accession  it  was  no  long-  of  St.  Paul's  Master,  who  met  him  in  his 
er  circulated  by  authority  :  yet  all  these  way  to  Damascus."  In  this  view  the  au- 
works  show  that  light  was  winning  lis  thor  fully  concurs  ;  and  he  feels  it  the 
way  through  the  darkness,  and  the  dawn  more  important  to  press  the  subject,  as 
of  a  better  time  was  already  apparent.  the  Reformers  hive  been  either  disparag- 
ed or  neglected  by  modern  writers. 
The  Reformers.  To  show  that  the  Reformers  have  been 

neglected,  we  need  only  look  at  the  list 
The  sixteenth  century  introduces  us  of  books  recommended  in  the  lists  of  Dr. 
to  the  wonderful  display  of  Divine  grace  Wotten,  Bishops  Cleaver,  Watson,  and 
in  the  glorious  Reformation.  It  was  a  Tom  line,  Dr.  Williams,  and  Dr.  Dod- 
real  Reformation — a  return  to  God  on  the  d ridge.  Dishop  Cleaver  and  Tomline  al- 
purifying  principles  of  his  own  word.  It* most  wholly  leave  them  out.  Dr.  W 
was  one  of  the  mercies  of  that  era,  that  it  N  una,  in  his  Christian  Preacher,  ha-  very 
    little  noticed  them.     Even  Doddridge, 

•  w^..m   »      .  m  t  .        1  who  enters  at  some  length  into  different 

•  H  ould  not  that  fine  monument  of  human     .     ,     ,   ,    .   .  ,     ,  . 
genius  and  piety  be  still  a  happy  corrective  toj9*0001*  of  divinity,  entirely  forgets  this 
tn~  injurious  tendency  of  Heathen  Classics?  U  school.     To  say  nothing  of  foreign  Re- 
not  our  system  of  education  now  far  too  exclu- 
sively classical  1  and  may  not  some  of  the  na- 


J  sins  of  our  country,  our  pride  and  lore  of 
inly  glory  and  national  aggrandizement  be 
ibutable  to  this  cause  ? 


formers,  Luther,  Melancthon,  Calvin,  Zo* 
inglius.  Martyr,  and  Burt  r.  he  mentions 
not  our  own  Jewell,  Latimer,  C ranmer, 
Xowell,  Foxe.  Wi.;<::.  11    -v  r.  Perkins, 


632 


THE  CHRISTIAN  STUDENT. 


&c.  Though  he  gives  generally  just  and 
discriminating  characters  of  subsequent 
writers,  the  more  scriptural  school  of  the 
Reformation  is  wholly  omitted.  The  de- 
parture from  their  principles-produced  a 
neglect  of  their  writings  in  previous  days, 
and  this  made  them  scarce  and  dear; 
and  hence,  probably,  some  of  these  wri- 
ters omitted  them,  but  this  very  omission 
tended  to  increase  the  disregard  to  them. 
The  Church  of  Christ,  and  the  Church  of 
England,  as  a  pure  part  of  that  Church, 
have  materially  suffered  from  this  ne- 
glect. 

The  more  the  Author  has  read  of  the 
writings  of  the  Reformers,  whether  of  our 
own  or  other  countries,  the  more  he  is 
fully  disposed,  making  allowances  for  an 
ancient  dress,  and  some  errors  of  the 
times,  to  agree  with  those  who  think  that 
they  were  eminently  scriptural  in  their 
sentiments  and  statements.  They  are 
less  systematic,  and  more  experimental; 
less  theoretic,  and  more  practical  on 
Christian  principles  ;  they  are  more  con- 
sistent in  doctrine,  and  more  useful  in 
application,  than  many  of  their  succes- 
sors. Their  standard  of  divinity  is  of  a 
high,  and  sound,  and  generally  uniform 
character.  Those  who  are  supposed  by 
some  to  have  improved  theology,  have,  in 
the  Author's  opinion,  really  lowered  the 
tone  of  divine  truth. 

The  work  of  the  Reformers  was  not, 
as  it  has  been  noticed,  like  the  work  of 
the  Apostles,  introducing  a  fresh  and  orig- 
inal body  of  religious  truth  ;  but  the  re- 
moving of  all  those  massive  obstructions, 
under  which  the  truth  that  had  been  given 
was  buried  and  lost,  and  placing  the  re- 
covered light  on  a  candlestick,  that  it 
might  "  give  light  to  al)  in  the  house." 
Their  great  principles  were  the  supreme 
authority  of  the  Holy  Scriptures  over 
the  mind  and  conscience ;  and  the  re- 
sponsibility of  every  human  being  to 
God,  and  to  God  only,  as  the  ultimate 
judge,  for  his  faith  and  conduct;  and 
thence  the  paramount  duty  of  each  one 
exercising  his  own  judgment  on  the  Di- 
vine records,  and  drawing  his  own  senti- 
ments from  them., 

God  showed  on  an  illustrious  scale  the 
power  of  simple  faith  in  his  word,  to 
break  through  all  kinds  of  impediments 


and  obstructions,  which  for  a  thousand 
years  the  great  enemy  had  been  casting 
round  that  word.  The  Reformers  lived 
by  faith  on  that  word,  and,  sustained  by 
hopes  realized  through  faith,  (Heb.  xi.) 
they  endured  the  conflict,  and  attained 
the  crown. 

It  was  a  merciful  providence  that  the 
very  elements  of  our  national  constitu- 
tion in  England  were  imbued  at  the  Re- 
formation with  the  principles  of  the  Gos- 
pel. Our  coronation  service  is  through- 
out evangelical.  Our  king  is  acknowl- 
edged to  reign  by  the  grace  of  God.  Our 
Houses  of  Parliament,  our  Colleges,  our 
elder  Grammar  Schools,  and  our  Assizes 
commence  their  proceedings  with  prayer. 
Our  indentures,  our  writs,  our  bills  of 
lading,  all  in  form  acknowledge  God. 
Our  coats  of  arms  have  generally  Chris- 
tian mottos.  Our  ancient  wills  have 
all  a  pious  commencement.  The  whole 
land  is  divided  into  parishes,  and  every 
parish  has  its  appointed  teacher.  Chris- 
tianity is  a  part  of  our  laws,  and  has  a 
national  establishment  and  public  main- 
tenance. We  have  thus  the  complete 
framework  of  "  a  chosen  generation,  a 
royal  priesthood,  a  holy  nation,  a  pecu- 
liar people."  Alas !  that  it  should  now 
have  become  so  generally  only  the  frame- 
work !  like  the  magnificent  ruins  of  the 
temple,  of  which  it  might  be  once  said, 
"  The  Lord  is  there,"  but  on  which  we 
must  now  write  "  Ichabod,  the  glory  is  de- 
parted ;"  till  the  full  time  come,  when  the 
old  wastes  shall  be  built,  and  the  for- 
mer desolations  shall  be  raised  up,  "  and 
they  shall  repair  the  waste  cities,  the 
desolations  of  former  generations." 

The  doctrine,  the  revival  of  which 
chiefly  characterized  the  Reformation, 
was  that  of  justification  by  grace  through 
faith.  This  runs  through  all  the  wri- 
tings of  the  Reformers,  like  a  rich  vein 
of  gold,  and  their  works  are,  in  this  doc- 
trine particularly,  a  mine  of  invaluable 
wealth  to  the  Church.  "A  Christian 
may  gloiy,"  says  Luther  "  that  in  Christ 
he  has  all  things  :  that  all  the  righteous- 
ness and  merits  of  Christ  arc  his  own  by 
virtue  of  that  spiritual  union  which  he 
has  with  him  by  faith.  On  the  other 
hand,  that  all  his  sins  are  no  longer  his, 
but  that  Christ  through  the  same  union, 


THE  CHRISTIAN  STUDENT. 


C33 


bears  the  burden  of  them.  And  this  is 
the  confidence  of  Christians,  this  is  the 
refreshment  of  their  consciences,  that  by 
faith  our  sins  cease  to  be  ours  judicially, 
because  they  are  laid  on  him,  "the  Lamb 
of  God  that  taketh  away  the  sin  of  the 
world." 

Luther  considered  this  the  great  doc- 
trine of  Christianity,  and  the  test  of  or- 
thodoxy or  heresy,  as  it  was  held  sound- 
ly or  corruptly  ;  that  all  other  points 
were  subordinate  to  or  centered  in  this: 
and  that  every  objection  to  it  which  could 
possibly  be  devised,  was  done  away  by 
this  single  consideration,  namely,  that  a 
right  faith  was  necessarily  productive  of 
good  works. 

Tindal  was  one  of  the  earliest  Reform- 
ers, and  has  been  called  the  apostle  of 
England.  He  will  amply  repay  perusal. 
He  is  clear  in  his  doctrinal  statements, 
taking  the  same  views  as  Calvin,  though 
he  wrote  before  him  ;  he  is  comforting, 
practical,  and  devotional. 

Latimer,  by  his  naivete  and  simplicity, 
his  wit.  li<m*  m  v.  and  piety,  has,  more  than 
the  other  Reformers,  retained  his  popu- 
larity. He  will  furnish  many  hints  for 
useful  addresses  to  the  people. 

Cranmers  writings  manifest  sound 
learning,  deep  pietv.  and  holy  wisdom. 
His  Catechism  and  his  book  on  the  sacra- 
ment, and  the  Homilies  prepared  bv  him, 
are  full  of  the  very  spirit  of  the  Refor- 
mation. 

lii-'nop  Ridley  and  Philpot  were  es- 
teemed among  the  most  learned  of  our 
Reformers.  They  had  sound  and  clear 
views  of  that  gospel  which  they  sealed 
with  their  blood. 

Bradford's  Letters  are  among  the  mo*i 
edifying  and  instruct! re  remains  of  this 
period  ;  the  sweet  spirit  of  adoption 
breath*  i  throughout 

Jewell  is  eminent  for  his  extensive 
learning.  hi<  «>uu<!  views,  and  his  Chris- 
tian eloquence.  All  his  works  are  val- 
uable. 

Fox  is  a  voluminous  writer,  having 
written  several  works  besides  his  Acts 
and  M OOOMBtl  J  he  is  SCrtOllS,  bonevt, 
and  open  in  his  avowal  of  the  doctrine 
of  Christ. 

Knox  was  more  especially  called  t,. 
action  than  to  writing,  and  his  life  is  a 

'**() 


vivid  book,  illustrating  by  its  own  bright- 
ness the  energy  of  Divine  grace;  his 
History  of  the  Reformation,  which  is  his 
principal  work,  was  not  finished  by  him- 
self. 

The  Character  of  the  writings  of  For- 
eign Divines  was  diversified. 

Luther  is  powerful,  lively,  and  deci- 
sive ;  a  keen,  distinct,  and  strong  evan- 
gelical statement  distinguishes  his  writ- 
ings. He  is  ever  insisting  on  the  main 
doctrine  of  justification  by  faith,  and  bold- 
ly maintaining  the  whole  range  of  truth. 

Melancthon  is  polished  and  cautious, 
decisive  in  the  same  main  doctrines,  but 
hesitating  on  many  points,  and  backward 
to  state  his  views  on  Calvinistic  topics, 
having  much  natural  aversion  to  contro- 
versy. 

Calvin  has  an  uncommon  fine  genius, 
and  is  full  of  beautiful  and  original  illus- 
trations of  God's  Word  ;  he  is  more  con- 
sistent and  accurate,  and  systematic  than 
the  other  Reformers.  His  danger  is 
pushing  his  statements  beyond  the  Scrip- 
tures. 

Ziiinrrliits,  is  acute,  penetrating,  and 
adventurous ;  he  holds  justification  by 
faith,  but  has  some  peculiar  opinions. 

The  respective  characters  of  the  prin- 
cipal Reformers  admirably  qualified  them 
for  their  work  ;  the  honest  courage  of 
Luther,  the  mild  and  holy  spirit  of  Me- 
lancthon,  the  acuteness  of  Zuinglius.  the 
clear  mind  and  fine  genius  of  Calvin,  the 
holy  wisdom  of  Cr.muler.  the  determined 
boldness  of  Knox,  all  under  the  influence 
of  divine  grace,  made  them  the  worthy 
and  suitable  champions  of  the  Reforma- 
tion ;  and,  with  all  their  faults,  to  this  day 
their  writings  remain  invaluable  docu- 
ments of  sound  theology. 

It  is  delightful  in  Calvin's  last  will, 
made  only  a  month  before  his  death,  to 
see  him  (while  expressing  his  continuance 
in  the  same  faith  which  BC  preached,  but 
without  Introducing  any  of  those  views 
which  distinguished  his  system)  offering 
up  his  desire  to  Cod.  in  terms  that  every 
Christian  would  concur  in.  "  h<  seeching 
him  so  to  wasli  and  cleanse  me  in  the 
blood  of  the  great  Redeemer,  which  was 
•dud  for  all  poor  sinners,  that  in  his 
image  I  may  appear  before  his  fare.'' 
Erasmus  was  far  from  rising  to  tho 


634 


THE  CHRISTIAN  STUDENT. 


evangelical  spirit  of  the  Reformers  ;  and 
his  course  furnishes  a  most  instructive 
lesson  of  the  evil  and  danger  of  wanting 
a  simple  and  upright,  a  decided  and  de- 
voted confession  of  Christ,  and  readiness 
to  suffer  for  his  sake.  The  highest  wis- 
dom is  to  be  simple,  open  and  bold  in  our 
confession  of  Christ.  Christian  Read- 
er !  may  this  grace  ever  be  given  to  us 
from  above ! 

The  Reformers  urged  strongly  the  im- 
portance of  the  literal  interpretation  of 
Scripture.  Luther  says,  "  The  literal 
sense  of  Scripture  alone  is  the  whole 
foundation  of  faith  and  Christian  theolo- 
gy,— "  Allegories  prove  nothing,  and  are 
empty  speculations  ;''  in  this,  Melancthon, 
Calvin,  Petei  Martyr,  and  the  great  body 
of  the  Reformers  concurred  :  Calvin  in- 
deed more  entirely  pressed  the  literal  in- 
terpretation, and  his  whole  Commentary 
is  on  this  plan. 

We  need  not  here  attempt  to  draw  the 
lines  farther  as  to  the  theological  senti- 
ments of  the  Foreign  divines.  As  Me- 
lancthon grew  in  experience  he  became 
more  cautious  in  his  sentiments,  as  the 
different  editions  of  his  common-place 
book  prove.  Yet  his  correspondence  with 
Calvin,  shows  that  he  by  no  means  held 
Calvin's  view  in  that  obnoxious  light 
which  many  do. 

Nor  can  we,  in  this  rapid  sketch,  enter 
with  minuteness  into  the  views  of  distinct 
churches.  Authors  in  the  Lutheran 
churches  generally  followed  Melancthon; 
and  in  the  Reformed,  Calvin  ;  and  in  the 
Brlgic  churches  before  Arminius,  an 
ultra  Calvinism  prevailed  among  many.* 

*  The  sources  of  information  respecting-  the 
Reformers  arc  1.  Their  publicly  acknowledged 
catechisms,  confessions,  creeds,  defences,  and  re- 
plies. 2.  Their  more  private  writings.  3.  Orig- 
inal Historians,  such  as  SeckendorfF,  Scultctus, 
Sleidan,  and  Thuanus,  for  the  continent ;  and 
Fox,  Fuller,  Burnet  and  Strype,  for  our  own 
country.  Modern  historians,  as  Hume,  Rob- 
ertson, and  many  others  can  by  no  means  be  re- 
lied on  for  a  just  view  of  the  principles  of  the 
reformers.  Of  more  ancient  historians  also  it 
may  be  observed,  that  some,  like  Fox,  write  in 
the  true  spirit  of  the  Reformation.  Take  for 
instance  his  account  of  the  origin  of  printing, 
he  attributes  it  to  the  ordination  of  God,  and  en- 
ters into  a  religious  view  of  its  value.  Rob- 
ertson (a  Christian  divine),  giving  an  account 
of  the  same  thing,  calls  it  in  a  serious  historical 
work,  "  a  fortunate  discovery."    Fuller  is  pious, 


Successors  of  the  Reformers. 

The  Reformation  was  maintained  by 
successors  of  a  similar  spirit.  The  chief 
writers  for  a  great  part  of  a  century 
after  that  blessed  event,  preserve  a  uni- 
formity of  doctrinal  statement  which  we 
do  not  subsequently  find.  The  Holy 
Scriptures  reigned  with  just  and  benefi- 
cent sway  over  human  author  s,  and  were 
the  ultimate  referees  on  all  questionable 
topics.  Many  able  and  pious  men  suc- 
ceeded the  Reformers,  and  that  in  places 
of  authority  and  influence,  and  thus 
carried  on  and  maintained  the  work 
which  had  been  so  happily  commenced. 

The  writings  of  this  age  are  full  of 
gospel  truths,  clearly  displayed  and  appli- 
ed. They  are  very  instructive  and  edify- 
ing, and  with  few  exceptions,  a  remark- 
able uniformity  of  doctrine  prevailed* 
With  great  powers  of  mind  and  exten- 
sive learning,  they  enforced  the.  peculiar- 
ities of  the  Christian  faith. 

Yet  the  character  of  some  of  these 
writings  is  marked  by  a  refinement  of 
statement,  and  a  multiplication  of  distinc- 
tions and  divisions,  and  a  subtlety  of  ar- 
gument, instead  of  the  more  simple,  ex- 
perimental, and  practical  character  of 
their  predecessors.  They  seem  to  have 
been  driven  to  this  by  the  subtleties  of 
Papists  and  others  who  opposed  them. 

The  leading  divines  in  Queen  Eliza- 
beth's reign  must  be  considered  as  mak- 
ing rather  a  more  distinct  and  explicit 
statement  of  Calvinistic  doctrine  than 
their  predecessors.  Calvin's  Institutes 
were  read  in  the  schools  by  order  of  con- 


quaint,  and  witty.  Others,  like  Strype,  Burnet, 
and  Brandt,  attain  not  in  their  own  views  the 
spirit  of  the  Reformers,  but  are  very  valuable  in 
their  collections  of  original  information  and  au- 
thentic documents.  It  is  gratifying  to  see  that 
the  works  of  the  Reformers  are  much  more  in 
demand  than  they  were,  and  that  they  are  now, 
both  on  the  continent  and  in  our  own  country, 
reprinting  on  a  fuller  scale  than  hitherto.  May 
God  grant  that  their  writings  may  thus  accom- 
plish a  second  revival  of  religion,  similar  in  its 
effects,  and  more  extended  in  its  operation,  and 
with  all  the  advantage  of  the  experience  which 
we  have  since  had  of  the  danger  of  departing 
from  their  scriptural  principles  ! 

*  Till  Arminius  arose,  there  were  no  contests 
of  any  moment  but  with  the  Papists,  or  those 
who  dislike;  the  church  ceremonies. 


THE  CHRISTIAN  STUDENT. 


635 


vocation.  Indeed,  an  ultra  Calvinism,  j  Grevinehovius,  Usher  still  observes,  "  If 
which  appears  to  hare  been  maintained  iin  seeking  to  make  that  straight  which 
by  some,  rather  than  the  scriptural  divin-j  was  crooked  in  the  Arminian's  opinion  he 
ity  of  our  first  Reformers,  led,  as  might  hath  bended  it  too  far  the  contrary  way, 
be  expected,  to  opposing  statements  in  and  inclined  too  much  upon  the  other  ex- 
doctrine.  With  this  a  pertinacity  on  one  tremity,  it  is  a  thing  which  in  the  heat  of 
side  of  adherence  to,  and  on  the  other  of  disputation  hath  befallen  many  worthy 
rejection  of,    non-essential    ceremonies, 'men  before  him." 

grew  and  extended.  Thus  the  attention  An  adequate  sense  of  our  fallen,  and 
of  Christ's  Church  was  turned  from  vital 'ruined,  guilty,  and  depraved  state,  lies  at 
truths  ;  and  a  disputatious  and  unchristian  the  very  root  of  all  this  controversy, 
spirit  was  excited.  Let  this  be  deeply  felt,  let  the  exceeding 

On  the  Continent,  doctrinal  discussions  j  sinfulness  of  sin.  and  our  just  desert  of 
arose.  They  originated  mainly  with  Ar-  everlasting  punishment  through  sin,  be 
minius,  who  was  a  pupil  of  Beza's  and  at  adequately  perceived,  and  there  will  be 
one  time  approved  of  "his  and  Calvin's  little  difficulty  in  other  things.    The  only 


views.  About  the  year  1600,  he  was  re- 
quested to  write  a  confutation  of  some 
ministers  at  Delft  who  opposed  Calvinis- 
lic  views,  and  undertaking  to  do  it,  he 


wonder  will  be  that  condemnation  is  not 
final  and  universal ;  and  that,  for  any  hu- 
man being,  there  should  be  riches  of 
grace  to  pardon,  save,  and  for  ever  bless. 


I  into  an  equity,  infinitely 


embraced  the  opinions  which  he  intended  JThe  ruin  of  any  will  be  easily  resolvable 
to  confute. 

The  leading  position,  of  Arminius  is, 
that  God  elects  to  salvation  from  foreseen 
faith  and  holiness:  but  it  is  with  many 
modifications,  and  conceding  that  man 
could  not  by  his  natural  ability  believe. 
The  leading  position  of  Calvinists  is,  that 
men  are  elect,  not  for,  but  unto  faith  and 
holiness.  The  innumerable  modifications 
and  ramifications  of  these  positions  have 
occasioned  all  that  strife  which  has  arisen 
on  this  subject.  It  will  be  obvious  that 
the  excess  of  one  system  is  Antinomian- 
ism,  and  of  the  other,  Pelagianism  ;  but  it 
would  not  be  difficult  to  show  that  either 
position  might  be  so  guarded  and  qual- 
ified in  itself  or  by  other  parallel  doc- 
trines, as  on  the  one  hand  fully  to  provide 
for  salvation  by  grace,  and  on  the  other 
to  secure  man's  responsibility,  the  obliga- 
tion! of  the  moral  law,  and  every  inter- 
est of  holiness;  the  points  on  which  the 
true  believer  on  either  side  will  cordially 
meet. 

The  most  serious  evil  of  Arminius's 
views  is  their  tendency  to  deface  and  in- 
jure the  freeness,  and  fulness,  and  riches 
of  divine  grace,  and  to  exalt  the  powers 
of  man  ;  a  tendency  which  was  seen  in 
the  retrograde  course  of  many  who  have 
adopted  his  sentiments. 

There  arc  serious  evils  also  in  pushing 
Calvinistic  views  to  an  extreme.  Speak- 
ing favourably  of  Dr.  Ames's  work  against 


wise  and  holy 
in  the  Sovereign  Ruler  of  all  worlds  ; 
and  the  salvation  of  any  into  the  un- 
searchable riches  of  divine  grace. 

In  the  Authors  own  view,  as  the  rea- 
der will  have  seen,  the  position  that  we 
are  elect  unto  holiness,  is  more  scriptural 
(Ephes.  i.  4;  2  Thess.  ii,  13,  14:  1  Pet. 
i.  1.  and  more  anneablo  to  the  \iews 
of  the  Reformers  and  of  the  Church  of 
England,  and  less  liable  to  abuse,  and 
more  accordant  with  those  dispositions 
which  it  is  the  great  design  of  the  Gospel 
to  produce ;  but  he  is  satisfied  that  the 
d inference  may  be  made  merely  verbal, 
and,  if  salvation  by  grace  be  held,  should 
never  separate  Christians. 

Arminius  retained  the  all-essential  Chris- 
tian doctrine,  justification  by  faith  ;  and. 
in  some  other  respects,  held  the  doctrines 
of  grace  so  clearly,  that  he  would,  by 
some  modern  wrin  rs,  have  been  chari»ed 

with  Calvinism.   The  study  of  his  works 

might  be  very  useful  to  those  who  have, 
under  that  name,  opposed  evangelical  re- 
ligion. 

His  change  of  sentiment.  howe\er.  led 
to  great  discussions.  Men  t<>.»  readily 
thought  the  whole  essentials  of  religion 
were  at  is<ue.  and  earnestly  contended  for 
their  own  particular  views. 

Disputes  increased  till  it  was  thought 
desirable  by  the  authorities  in  Height*!, 
to  convene  a  Synod  at  Port.     This  was 


636 


THE  CHRISTIAN  STUDENT. 


held  in  1618  and  1619;  and  the  decrees 
of  the  Synod  contain  a  very  able,  clear 
and  distinct  statement  of  Calvinistic 
views.  They  are  well  worth  attentive 
study.  Nothing  can  be  more  unfair  than 
Tilenus's  abridgment  of  them,  adopted  by 
Heylin,  Bishops  Womock  and  Tomline- 
The  acts  at  large,  with  the  sentiments  of 
the  divines  from  different  places  appen- 
ded to  them,  will  amply  repay  the  peru- 
sal. Mr.  Scott  translated  but  a  small  part 
of  the  whole  volume,  and  has  too  much 
considered  the  history  of  the  preceding 
events  given  by  him  as  impartial. 

The  course  of  treatment  adopted  against 
the  Remonstrants,  with  the  great  talents 
and  abilities  of  some  of  them,  such  as 
Grotius,  Episcopius,  Curcellaeus,  and  Lim- 
borch  ;  and,  must  we  not  add,  the  agreea- 
blness  of  their  doctrines,  to  the  natural  in- 
tellect, if  not  to  the  unconverted  heart, 
all  tended  to  spread  their  views  very  wide- 
ly, and  prepared  for  that  falling  away 
from  the  doctrines  of  the  Reformation 
which  was  more  distinctly  marked  in 
the  following  age. 

If  we  may  judge  from  the  accounts  before 
us,  the  learned  Grotius,  and  those  who 
acted  with  him,  were  severely  treated. 
Severity  as  usual  failed  of  its  end.  But 
we  cannot  here  enter  into  the  history  of 
the  times,  or  consider  whether  provoca- 
tions on  one  side,  may  not  have  occasion- 
ed severities  on  the  other.  The  death- 
bed of  Grotius  was  Christian.  His  de- 
fence of  the  truth  of  the  Christian  reli- 
gion and  of  the  atonement  are  still  valua- 
ble works.  But  his  expositions  explain 
away  the  doctrines  of  the  Bible,  and  he 
made  sacrifices  and  admissions  to  oppo- 
site parties,  Papists  and  Socinians,  which 
truth  does  not  justify,  and  which,  under 
the  sanction  of  his  name,  gained  access, 
and  helped  to  bring  on  a  lamentable  and 
an  extensive  departure  from  the  truth. 

The  Deputation  to  the  Synod  of  Dort 
and  the  conduct  of  the  English  Divines 
there,  show  that  the  doctrines  of  Armini- 
us  were  then  considered  as  novelties. 
The  publications  of  the  Foreign  Divines, 
Arminius  and  Episcopius,  Grotius,  and 
Limborch  soon  seem  to  have  produced  a 
great  change,  not  only  in  their  own  but 

also  in  other  countries,  and  a  change  tru 

ly  injurious  as  far  as  it  tended  to  weaken 


scriptural  statements  of  the  doctrines  of 
grace. 

Some  observations  will  now  be  added  on 
individual  writers.  The  invaluable  Hoo- 
ker died  in  1600 ;  his  life  by  Wallon, 
written  with  that  simplicity  which  marks 
Walton's  Biographical  pieces,  gives  us 
an  interesting  view  of  his  meek  and  hum* 
ble,  meditatating  and  retired  character; 
while  his  works  manifest  great  vigor  of 
thought,  eloquence  of  expression,  sound- 
ness of  judgment,  and  decidedly  evangel- 
ical sentiment,  his  Ecclesiastical  Polity 
is  one  of  the  bulwarks  of  the  Established 
Church  of  England.  Richard  Sibbes  is 
an  excellent  author  of  these  days.  His 
"Bruised  Reed"  and  "Soul's  Conflict" 
were  published  by  himself ;  but  many  of 
his  works  were  published  from  notes  ta- 
ken while  he  was  preaching.  He  died 
about  1635.  It  is  to  be  regretted  that  his 
works  have  never  been  wholly  collected 
and  published,  with  such  corrections  or 
notes  as  might  be  requisite.  They  are 
full  of  evangelical  and  consolatory  state- 
ment, and  yet  very  holy  and  practical, 
and  are  deservedly  favourite  works  with 
pious  and  devout  minds. 

There  is  another  character  that  is  spe- 
cially worthy  of  our  attention,  both  for 
the  value  of  his  writings,  and  the  wise 
and  holy  part  which  he  took ;  we  mean 
Archbishop  Usher,  who  died  in  1656. 
He  was  one  of  the  most  wonderful  men  of 
that  wonderful  age,  and  is  not  unjustly 
styled  by  Dr.  Johnson,  '  the  great  lumin- 
ary of  the  Irish  Church.'  The  praise 
which  he  received  from  the  most  learned 
men  of  the  age  was  of  the  highest  charac- 
ter, and  the  University  of  Oxford  in  1644, 
styled  him  "the  most  skilful  of  primitive 
antiquity,  the  unanswerable  defender  of 
the  orthodox  religion."  He  had  read  All 
the  Fathers.  His  loyalty  in  the  most 
trying  scenes  was  proved  to  the  utter- 
most :  while  he  freely  discharged  his 
conscience  in  reproving  the  sins  of  the 
royal  party,  and  testifying  against  injuri- 
ous measures  pursued  ;  yet  he  adhered  to 
the  king  amid  all  his  trials. 

Dr.  Hammond  had  extended  learning 
and  real  piety,  and  is  valuable  for  criti- 
cism and  antiquity,  but  his  views  are  far 
from  the  simplicity  of  the  principles  of 
the  Reformation.    He  is  not  sound  on 


THE  CHRISTIAN  STUDENT. 


G57 


justification  by  faith  ;  righteousness  by 
faith  in  Christ  has  ever  been  a  stum- 
bling stone  and  a  rock  of  offence."  Rom. 
:\.  30—33.  Vet  one  golden  sentence 
of  his  deserves  recording — ':  O  what  a 
glorious  thing,  how  rich  a  prize  for  the 
expense  of  a  man's  whole  life,  were  it, 
to  be  the  instrument  of  rescuing  one 
-tail  from  ruin  !" 

Bishop  Sanderson  is  more  correct  in 
ioctrine.  His  works,  though  not  abound- 
ing with  the  grace  of  the  Gospel,  do  not, 
fets  far  as  we  have  read  them. present  views! 
opposing  that  grace.  He  was  a  man  of 
great  reflection  and  judgment,  had  much 
reputation  as  a  casuist,  and  his  works 
have  many  important  discussions  and 
decisions.  He  has  been  charged  with 
•contradictions  and  subterfuges  in  hiscas- 
'uistry,  and  though  much  allowance 
'should  be  made  for  the  peculiar  times  in 
w  hich  he  lived,  and  the  difficult  cases 
^brought  before  him,  perhaps  he  cannot 
i  wholly  be  cleared  of  partiality,  in  favor 
:  indeed  of  a  righteous  cause  :  though  that 
can  never  justify  a  partial  course.  Rom. 

The  writings  of  the  pious,  learned, 
'and  modest  Mcde,  who  died  in  1038,  re- 
imain  still  invaluable  monuments  of  sanc- 
tified learning,  and  a  treasury  of  instruc- 
tion on  the  most  difficult  subject  of 
prophecy,  though  to  some  parts  of  his 
views  on  that  deep  and  mysterious  part 
of  Scripture  there  have  been  serious  ob- 
jections. He  first  laid  open  the  method 
of  the  Book  of  Revelation,  and  led  the 
way  to  that  system  of  interpretation 
which  in  the  main  has  been  since  adop- 
ted by  the  generality  of  Protestant  Com- 
ment itors.  He  purposely  abstained  from 
any  public  statement  that  might  appear 
to  favor  either  the  remonstrant,  or  con- 
tra-remonstrant views. 

Bi»hnp  '/'in/for  is  a  writer  of  the  first 
rate  powers,  with  a  line  imagination,  and 
much  devotion,  holiness,  and  humility. I 
Yet  he  i>  too  ascetic,  ami  has  too  little 
of  the  Lrood  tidings  of  the  Co-pel.  Bish- 
op Heber  notices  his  deb  nee  of  EpifOO- 
pacy  and  the  Liturgy  as  very  poweiful  ; 
his  practical  and  devotional  writings  call 
forth  hi>  chief  powers,  and  will  ever 
make  him  acceptable  to  the  pmu-  mind. 
He  fell  into  something  of  Pelagian  er- 


rors, and,  like  Warburton,  did  not  con- 
sider the  immortality  of  the  soul  reveal- 
ed to  the  Patriarchs.  It  is  also  to  be  re- 
gretted that  prayeis  for  the  dead  have 
received  countenance  from  some  passa- 
ges in  his  writings. 

Many  excellent  divines  on  the  conti- 
nent, such,  as  Zanchius,  Junius,  Pareus, 
Piscator,  Spanhem,  Amesius,  &c. ;  and 
others  in  our  own  country,  Greenham. 
Bishops  Babington,  Cowper,  Andrews. 
&c. ;  Hieron,  Downame,  Whateley,  *fcc. 
lived  in  this  period.  "We  pretend  not  to 
know  all  their  writings,  nor  to  defend  all 
we  do  know  j  but  have  seen  enough  to 
be  satisfied  that  much  instruction  is  lobe 
derived  from  them. 

The  Xon-conformists. 

We  would  take  this  term  in  a  large 
sense,  as  comprehending  all  in  our  own 
country  who,  from  the  Reformation,  dis- 
liked and  separated  from  the  Liturgy  and 
ceremonies  of  the  Established  Church, 
till  we  come  to  modern  times.  Jt  w  ill  be 
obvious  that  this  class  includes  authors 
of  very  different  sentiments  and  charac- 
ter, but  our  object  is  only  to  give  brief 
hints  and  sketches. 

Among  the  Non-conformists  there  is  a 
class  of  divines,  whose  writings  remain^ 
imperishable  monuments  of  sanctified 
talent,  learning,  and  piety,  and  w  ho  have 
been  followed  by  others  down  to  our 
own  days.  No  one  can  well  read  the 
practical  writing**  of  such  Scotch  Presby- 
terians as  Cutlme  ami  Diefceoil  ;  or  the 
English  Puritans,  Cartw  right  and  Bu»- 
roughs  ;  or  the  Independents.  Ow  en  and 
Goodwin;  or  the  Non-conformists,  Bax 
ler,  Manton,  Bates.  Howe,  Llava  I.  Char- 
nock,  and  the  once  despised  Bunvan  ;  or 
more  recent  writer-,  as  Henry,  Crove, 
Karl,  Grovsenor,  and  Beimel,  without  edi- 
fication, and  in  their  works  are  some  of 
the  finest  specimens  of  the  working*  of 
pious  and  powerful  minds  on  the  subject 
of  religion  in  our  language.  In  general, 
in  their  writings,  there  is  little  interfer- 
ence with  worldly  politics,  and  but  little, 
comparative  ly,  with  Church  government. 
Those  living  in  the  rebellion  wi  re  too 
much  carried  away  b)  it;  but  in  many 
there  was  much  separation  from  the 
world, great  integrity,  imb  fatigaMi  nidus- 


638 


THE  CHRISTIAN  STUDENT. 


try,  and  a  high  toned  spirit  of  piety  and 
devotion.  Some  were  men  of  great 
learning.  They  clearly  state  the  doc- 
trines of  the  gospel  and  guard  them 
them  (some  perhaps  too  much)  on  every 
side ;  they  minutely  discriminate  be- 
tween the  sincere  and  the  hypocrite ; 
they  were  acquainted  thoroughly  with 
the  workings  of  the  human  heart,  and 
with  the  Holy  Scriptures  ,  their  exposi- 
tions of  which  are  full  of  valuable  mat- 
ter. When  thrown  out  of  the  Church 
and  kept  by  an  unhappy  policy  in  si- 
lence, they  turned  their  leisnre  to  the  best 
advantage  in  multiplying  publications 
chiefly  on  practical  devotion. 

The  character  of  the  age  was  more 
scholastic  than  that  of  the  Reformation, 
and  in  this  view  not  so  scriptural.  The 
principles  of  the  Reformers  were  tried 
out  and  proved  at  the  very  stake  :  there 
was  not  equal  distinctness,  but  there  was 
more  simplicity  and  unction. 

A  multiplication  of  distinctions  and 
divisions  in  their  discourses  was  a  fault 
of  the  successors  of  the  Reformers,  and 
most  of  the  earlier  authors  of  whom  we 
now  speak  fell  into  this  fault,  and  multi- 
plied divisions  almost  without  end.  Still 
their  writings  not  only  retarded  the  de- 
cline of  religion,  but  maintained  a  spirit 
of  deep  piety,  which  they  spread  in 
America  as  well  as  in  this  country. 

The  Non-conformists,  after  the  restor- 
ation, were  much  more  generally  loyal 
than  the  Puritans  of  the  Commonwealth. 
Time  had  dissipated  false  theories,  and 
shown  Christians  the  danger  of  inter- 
fering with  this  world's  politics. 

Some  of  the  leading  characters  de- 
mand particular  notice.  That  of  Dr. 
Owen  stands  eminent  in  various  respects. 
His  devotional,  and  practical,  and  expos- 
ity  works  are  an  invaluable  treasure  of 
divinity.  It  does  not  appear  to  me  that 
he  took  a  wise  or  a  Christian  course, 
with  regard  to  government ;  ministers 
should  never  direct  the  politics  of  this 
world.  "  Let  the  potsherds  strive  with 
the  potsherds  of  the  earth :"  the  minis- 
ter's objects  are  higher.  His  character, 
and  his  decision  to  support  the  Protec- 
torate must  have  had  influence  in  main- 
taining that  usurpation.  The  defence 
set  up  for  him  falls  short  of  a  justifica- 


tion of  his  conduct,  and  it  is  better  at 
once  to  acknowledge  what  is  deemed  the 
error  of  an  eminent  servant  of  God,  than  j 
justify  him  throughout.  His  sermon  after 
the  king's  death  would  tend  to  strength- 
en Cromwell's  hand,  and  he  evidently 
had  a  close  intimacy  with  that  usurper. 
With  this  serious  drawback  on  his  char- 
acter, we  freely  avow,  that  his  writings 
are  eminently  spiritual,  devotional,  and 
edifying.  He  is  full  of  Biblical  learning, 
sound  exposition  of  doctrine,  acuteness, 
and  information.  His  controversial  wri- 
tings against  the  Socinians  and  Papists,  on 
the  question  of  justification,  on  the  Jewish 
Questions,  Sabbath,  &c.  are  valuable  and 
important.  There  is  hardly  any  mod- 
ern controversy  that  he  has  not  well- 
digested  and  furnished  matter  for  the  de- 
fence of  the  truth.  He  gives  expanded 
and  rich  views  of  the  fullness  of  the  Gos- 
pel. His  book  on  the  130th  Psalm,  is 
one  of  the  fullest  displays  of  evangelical 
forgiveness  that  we  have  ever  seen.  The 
Christian  familiar  with  the  conflicting 
exercises  of  experimental  religion  will 
be  sensible  of  its  value.  It  was  a  real 
service  to  the  Church  to  have  his  works 
collected  as  they  are  (including  the  Ex- 
position of  the  Epistle  to  the  Hebrews)  in 
28  vols.  8vo.  and  they  will  furnish  the 
student  with  ample  defences  of  the  gos- 
pel against  its  various  enemies.  He  was 
too  minute  and  systematic  in  his  distinc- 
tions for  the  largeness  of  Scriptural  truth ; 
but  he  enters  into  the  depest  recesses  of 
the  heart,  shows  clearly  the  evangelical 
principles  by  which  sin  is  to  be  subdued, 
and  more  minutely  almost  than  any  oth- 
er writer  displays  the  various  details  of 
holy  and  devotional  feeling.  He  is  here 
invaluable. 

Baxter  was  another  eminent  divine 
of  these  times,  of  immense  reading  and 
writing  also.  Perhaps  he  ought  not  to 
be  numbered  among  the  Non-conformists. 
In  some  measure  he  was  indeed  led  away 
by  the  politics  of  the  times  ;  yet,  not- 
withstanding this  and  some  of  his  con- 
troversial writings,  and  his  Reformed  Lit- 
urgy, this  holy  man,  when  silenced,  con- 
tinued to  attend  the  established  church. 
His  practical  writings  are  invaluable; 
powerful,  awakening,  with  deep  views  of 
eternity,  and  the  most  heavenly  medita- 


THE  CHRISTIAN  STUDENT. 


639 


ions  on  the  future  state.    The  defect  of 
3axters  practical,  or  rather  experiment- 
d  writings,  was  such  as  might  be  expect- 
ed from  his  defects  in  doctrinal  views. 
We  do  not  now  remember  (even  in  his 
nost  blowing  work,  the  Saint's  Rest)  any 
eery  glowing  views  of  the  amazing  love 
}f  Christ  to  the  most  sinful,  and  the  free- 
less  of  his  salvation.     His  method  of 
peace  to  troubled  consciences  is  circuit- 
>us  and  perplexed,  instead  of  the  direct 
•oad  of  simplicity  and  immediate  faith, 
-lis  Christian  Directory  is  one  of  his  most 
/aluable  works.    His  main  power  was 
'n  his  addresses  to  the  conscience,  in 
Ivhich  he  was  probably  more  free  and 
infettered  than  most  writers.    His  con- 
Iroversial  writings  are  of  various  charac- 
or.    His  Catholic  Theology  has  much 
Valuable  information,  and  his  reasons  for 
he  Christian  Religion  contain  an  able 
statement  of  the  Evidences.    He  had  to 
contend  at  first  with  Antinomians,  who 
'tbused  the  Gospel :  he  was  a  great  paci 
licator,  and  those  things  which,  in  one 
view,  are  the  highest  excellence  of  char- 
acter, seem  to  have  led  him  into  most 
pf  his  mistakes.    From  an  anxious  desire 
to  unite  all  parties,  and  to  guard  most 
carefully  against  the  abuse  of  the  doc- 
trines of  grace,  he  departed  from  the  sim- 
plicity of  the  Gospel,  and  multiplied  the 
krery  divisions,  which  we  may  well  be- 
lieve it  was  the  desire  of  his  heart  to 
heal.   "  Mr.  Baxter  considered  the  Cal- 
!vinist  and   Arminians  as  reconcileablc, 
making  the  difference  between  them  of 
(but  small  account.    The  scheme  of  the 
Arminian  appears  to  me  to  undermine 
the  doetrines  of  salvation,  by  grace  alone, 
and  resolve  the  difference  between  one 
sinner  and  another  into  the  will  of  man. 
which  is  directly  opposite  to  all  my  views 
and   experit  nee.      Nor  could   I    feel  n 

union  of  heart  with  those  who  hold 

with  the  Gospel  being  :i  new  remedial 
law,  and  represent  sinners  as  contributing 
to  their  own  conversion." 

Mr.  Cecil  says.  ••  fester  SUrpftMei  nil 
others  in  the  grand,  Impressive,  and  per- 
suasive style;  but  he  is  not  to  be  named 
with  Owen,  as  to  furnishing  the  Student's 


mind.     He    is,  however,  multifarious, 

complex,  practical."* 

It  is  painful  to  see  two  such  eminently 
holy  men,  and  useful  writers,  as  Owen 
and  Baxter,  writing  against  each  other 
as  they  do.  With  a  conviction,  agreeing 
with  Mr.  Cecil,  (that  Owen  is  much  neat- 
er the  truth  in  doctrine.)  it  is  yet  painful 
to  see  Owen  so  severely  handle  such  a 
man  as  Baxter,  and  to  see  Baxter's  re- 
criminations. One  is  only  comforted  in 
the  thought  of  their  perfect  union  above, 
in  together  magnifying  the  riches  of  that 
grace  which  has  covered  all  their  asperi- 
ties. What  a  lesson  may  such  differen- 
ces teach  us  of  ceasing  from  man  !  We 
learn  similar  lessons  in  the  disputes  of 
good  men,  on  points  of  discipline  as  well 
as  of  doctrine. 

But  it  is  impossible  to  enlarge  on  each 
individual.  Mr.  Hervey  sums  up  their 
respective  characters  with  happy  discrim- 
ination. "  Dr.  Oicen,  with  his  correct 
judgment  and  immense  fund  of  learning. 
Mr.  Charnock,  with  his  masculine  style 
and  inexhaustible  vein  of  thought.  /Jr. 
Goodwin,  with  sentiments  truly  evangeli- 
cal, and  a  most  happy  talent  at  opening, 
sifting,  and  displaying  the  hidden  riches 
of  Scripture  ;  these  are,  I  think,  the  first  ^ 
three.  Then  come  Mr.  Howe,  nervous 
and  majestic,  with  all  the  powers  of  ima- 
gery at  his  command.  Dr.  Butts,  fluent, 
polished,  with  never-ceasing  flow  of  beau- 
tiful similitudes.  Mr.  Flarct.  fervent  and 
affectionate,  with  a  masterly  band  at  pro- 
bing the  conscience  and  striking  the  pas- 
sions  ;  Mr.  Car;/I.  Dr.  Wanton.  Mr.  /'<»>/, 
with  in  any  others,  whose  works  will  speak 
for  them  ten  thousand  times  better  than 
the  tongue  of  panegyric,  or  the  pen  of 
biography." 

The  Divines  of  tli<   /',  storatiuti  and 

Bt  volution. 

We  now  proceed  to  the  character  of 

•  Mr.  Ci  t  il  ol  '  i  \  < -h  in  his  Hrm.oe-,  "  Tin  tr 
irf  KoiiK  tliin  -  •  o  hi  o  k.il'Ii'  in  (Ik-  tr<  niiw  and 
it  of  tin-  I  '">"y>  I,  tli.it  H  i«  ii'  t  !  •  !-•  iin.lrr- 
fttood  by  any  forcr  of  uprctilnticti  mid  in\«  'titra- 
tion. Baxt<  r  .  ii'  mpU  d  lid*  method  and  I  .ind 
it  vain. 


(MO 


THE  CHRISTIAN  STUDENT. 


Writers  of  the  Established  Church  at  the 
Restoration,  and  Revolution,  and  succeed- 
ing periods.  The  history  of  Divinity,  in 
the  century  from  the  Restoration,  to  the 
middle  of  the  18th  century,  is  by  no 
moans  cheering  to  the  Christian  eye, 
though  it  furnishes  many  a  safeguard, 
and  much  valuable  instruction.  Let  us 
trace  it  in  its  progress. 

Bishop  Burnet  lias  many  valuable,  ve- 
ry valuable  qualities  as  a  divine.  His 
pastoral  care  is  exceedingly  useful,  but 
his  religion  was  injured,  and  his  spiritual 
character  greatly  lowered,  by  engaging 
as  he  did  in  worldly  politics:  though 
the  friend  of  Lcighton,  he  falls  very  short 
of  Leighton's  unction  and  spirituality. 
His  views  of  this  school  will  tend  to 
awaken  the  fears  of  an  evangelical  mind, 
alive  to  the  danger  of  false  philosophy  : 
(Col.  ii,  8.)  they  are  the  views  of  a  par- 
tial and  attached  friend,  one  of  the  class 
which  he  describes:  a  class  undoubtedly 
worthy  of  the  student's  attention,  and 
from  which  much,  directly  and  indirectly, 
may  be  learned.  The  improvements, 
however,  which  these  excellent  men  in- 
troduced, by  no  means  compensated  for 
their  defects  of.  evangelical  statements, 
and  their  keeping  in  the  back  ground  the 
peculiar  doctrines  of  the  gospel. 

The  danger  of  giving  up  scriptural  ex- 
pressions, and  changing  for  those  we 
think  less  offensive,  is  very  great,  and 
the  presumption  very  daring.  Witsiu's 
speaks  justly  against  the  over-refined  del- 
icacy of  giving  up  phrases  of  Scripture 
for  our  own  fancied  smoother  and  more 
judicious  expressions. 

Robert  Hall  observes,  with  his  accus- 
tomed terseness,  "  If  it  be  replied,  Why 
adhere  to  an  offensive  term  when  its 
meaning  may  be  expressed  in  other 
words,  or  at  least  by  a  more  circuitous 
mode  of  expression ?  The  obvious  an- 
swer is,  that  words  and  ideas  are  closely 
associated,  and  though  ideas  give  birth 
to  terms,  appropriate  terms  become  in 
their  turn  the  surest  safeguard  of  ideas, 
insomuch  that  a  truth  which  is  never  an- 
nounced  but  in  a  circuitous  and  circum- 
locutory form,  will  either  have  no  hold , 
or  a  very  feeble  one  on  the  public  mind. 
The  anxiety  with  which  the  precise,  the 
appropriate  term  is  avoided,  bespeaks  a 


shrinking,  a  timidity,  a  distrust  with  re- 
lation to  the  idea  conveyed  by  it,  which 
will  be  interpreted  as  equivalent  to  its 
disavowal."  We  would  press  this  point 
because  of  our  strong  conviction  of  the 
many  evils  of  giving  up  scripture  phra- 
seology. The  thing  escapes  with  the 
term,  or  is  deepened  or  otherwise  in  the 
impression  of  its  importance  according  to 
the  strength  or  weakness  of  the  term  em- 
ployed to  designate  it.  What  words  did 
Paul  use  to  preach  the  gospel  ?  1  Cor.ii, 
1,  4,  13.  The  original  cast  of  the  truth 
of  Revelation,  naturally  seems  to  require 
a  corresponding  originality  in  the  mode 
of  expression  through  which  they  are 
communicated,  in  order  that  the  ideas  in- 
tended to  be  conveyed  by  them,  may  as 
far  as  possible  be  precise  and  determinate. 

Bishop  Reynolds  died'  in  1(576.  He  is 
a  writer  of  great  value,  and  deep  piety 
and  expciience.  His  sentences  are  as- 
tonishingly terse  and  full  of  matter,  and 
his  doctrine  is  throughout  evangelical, 
spiritual,  and  holy.  His  commentary  on 
the  14th  of  Hosea  is  particularly  excellent. 
His  works  have  been  lately  republished. 

Archbishop  Leighton  died  in  1(>S1 
He  is  one  of  the  very  first  divines  of  the 
British  Church,  whose  writings  breathe 
throughout  the  spirit  of  devotion,  a  no- 
ble strain  of  deep  piety,  a  most  humble, 
heavenly,  and  loving  spirit,  an  elegant 
mind,  and  a  scriptural  standard  of  evan- 
gelical doctrine. 

Bishop  Bevcridge  died  in  1708.  He 
himself  published  only  his  more  learned 
works,  his  Catechism,  and  one  or  two 
small  pieces  :  but  his  executors  published 
many  volumes  of  Sermons,  his  Private 
Thoughts,  &c,,  never  intended  for  the 
press.  The  whole  of  his  English  woiks 
have  been  coirectly  edited  by  Mr. 
Hartwell  Home.  His  Private  Thoughts 
have  been  of  inestimable  service  to  the 
Church,  from  the  deep  piety  and  devotion 
and  evangelical  sentiments  of  this  excel- 
lent bishop. 

Archbishop  Tillotson,  in  his  private 
character,  seems  to  have  been  remarka- 
bly sincere  and  upright,*  open  and  gene- 

*  Two  of  his  expressions  are  admirable:  "I 
cannot  endure  a  trick  any  where,  much  less  in 
religion." — "  Let  us  never  do  any  thing  for  re- 
ligion that  is  contrary  to  it." 


THE  CHRISTIAN  STUDENT. 


641 


ous,  bearing  reproaches  patiently,  long- 
ngfor  the  union  of  the  churches  of  Christ, 
:haritable.  and  above  ambition  and  the 
ove  of  money.    Far  would  we  be  from 
li rowing  any  doubt  on  his  personal  piety  ; 
lis  very  excellencies  are  the  reason  why 
t  is  necessary  to  advert  to  his  erroneous 
iews.  Hi3  writings  are  singled  out,  with 
hose  of  Chillingworth,  by  Mr.  Locke, 
is  eminent  examples  of  perspicuity.  He 
eems  to  have    been  early  prejudiced 
gainst  preaching  the  doctrines  of  Chris- 
ianity.    When  he  was  at  Kiddington,  in 
iuffolk,  the  parish  universally  complained 
hat  Jesus  Christ  was  not  preached  among 
hem — he  meets  such  an  accusation  in 
'lis  sermon  on  Titus  iii,  2.  "  I  foresee 
vhat  will  be  said,  because  I  have  heard 
t  so  often  said  in  the  like  case,  that  there 
s  not  one  word  of  Jesus  Christ  in  all  this. 
So  more  there  is  in  the  text;  and  yet 
hope  that  Jesus  Christ  is  truly  preach- 
d,  whenever  his  will  and  laws  and  the 
luties  enjoined  by  the  Christian  religion 
'ire  inculcated  upon  us."    Here  was  his 
rrand  mistake  ;  and  the  connections  of 
ii3  text,  both  in  the  close  of  the  former, 
ind  the  following  verses,   might  have 
mown  him  that  his  view  was  not  cor- 
ect.    We  do  not  preach  Jesus  Christ 
nercly  by  preaching  his  laws.    He  is  far 
nore  than  a  Lawgiver,  and  his  laws  de- 
"ive  immense  energy  and  force  from  his 
itonement,  and  are  eminently  effective 
hrough  his  grace.  His  views  on  justifica- 
tion (see  his  Sermon  on  Justifying  Faith) 
ire  far  from  the  views  of  our  Reformers. 
\fter  reading  it,  we  are  less  surprised  at 
Vtilner's  strong  expression,  "  Crotius  on 
4ie  continent,  and  Tillotson  in  our  own 
sland,  with  their  numerous  followers, 
corrupted  it  (justification  by  faith)  with 
til  their  might.     He  objected   to  the 
Vthanasian  Creed.    His  sermon  on  the 
itcrnity  of  hell  torments  is  seriously  ob- 
ectionable,  as  trifling  with  the  plain  dce- 
arations  of  Scripture.      He    seems  to 
lave  been  misled  by  Kpiscopius,  whose 
writings  Tillotson's   biographer  asserts 
onirihuted  much  to  the  forming  of  some 
»f  the  greatest  divines  of  our  country,  in 
he  age  of  which    we  speak.     Did  they 
lot  rather  contribute  to  injure  and  dete- 
iorate  the  divinity  of  this  age  ! 

81 


Dr.  Barrow  is  a  superior  writer  in  the 

same  school. 

The  powers  of  his  mind  were  of  the 
highest  order  ;  and  in  his  sermons  on  the 
passion  of  Christ,  and  on  his  incarnation, 
we  have  very  able  statements  of  the  fun- 
damental truths  of  the  gospel ;  and  his 
treatise  on  the  Pope's  Supremacy,  has 
been  said  to  be  the  most  valuable  on  that 
topic  in  the  English  language.  In  his 
sermons  on  Faith,  there  are  some  magni- 
ficent passages ;  but  there  are  others  in 
which  we  cannot  concur,  though  he  dis- 
tinctly acknowledges  it  to  be  a  fruit  of 
the  Spirit.  In  his  sermon  on  Justifying 
Faith,  he  speaks  of  God's  being,  by  Christ, 
become  reconciled,  "so  as  generally  to 
proffer  mercy,  upon  certain  reasonable 
and  gentle  terms,  to  all  that  shall  sin- 
cerely embrace  such  overtures  of  mercy, 
and  heartily  resolve  to  comply  with  those 
terms  required  by  him; — namely,  the  re- 
turning and  adhering  to  him,  forsaking 
all  impiety  and  iniquity,  and  constantly 
persisting  in  faithful  obedience  to  his  ho- 
ly commandments."  This  is  not  the  sim- 
plicity of  the  gospel  of  Christ.  Who  shall 
be  saved  on  the  terms  of  constantly  per- 
sisting In  faithful  obedience  to  his  holy 
commandments  ! 

In  the  general  strain  of  sentiment, 
there  is,  it  appears  to  the  Author,  a  ma- 
terial departure  from  the  character  of 
scriptural  divinity.  Compare  an  epistle 
of  St.  Paul's  and  a  writer  of  this  class, 
and  you  appear  to  be  in  another  atmos- 
phere. A  few  remarks  on  Marrow's  Ser 
monson  Industry  will  illustrate  this  view. 
These  are  admirable  Sermons,  as  com- 
prehendinga  very  valuable  mass  of  weigh- 
ty and  important  motives  for  industiy  in 
general,  and  in  our  callings  as  Christians, 
scholars,  and  gentlemen.  Ft  is  a  book 
which  may  be  lead  through  more  than 
once  with  much  advantage  |  almost  every 
topic  relating  to  the  subject  seems  dis- 
cussed, and  almost  every  text  quoted, 
but  we  sen  not  evangelical  motives  fully 
developed.  The  love  of  Christ,  the  "rand 
impelling  spring  of  ceaseless  aeti\  i!y,  and 
devotedncss  to  him,  the  grand  rule  of  all 
industry,  are  by  no  means  clearlv  -fated, 
or  powerfully  pressed.  The  beauty,  the 
advantages,  and  the  excellence  of  industry 


642 


THE  CHRISTIAN  STUDENT. 


to  the  attainment  of  every  thing  valuable, 
it  is  true,  are  put  in  a  thousand  instruc- 
tive forms,  and  here  and  there  a  Gospel 
principle  and  scriptural  examples,  are 
briefly  adverted  to,  but  there  is  vastly 
more  of  the  views  of  Gospel  truth  in  the 
text  of  Scripture  that  he  quotes,  than  in 
many  pages  of  his  own  matter.  Classic- 
al authors  are  quoted  by  him  almost  in 
the  same  way  that  he  would  quote  an  in- 
spired writer.  What  Augustine  says  of 
Cicero,  one  is  ready  to  say  of  him,  though 
certainly  in  a  far  more  restricted  degree  ; 
we  cease  to  be  captivated  by  him  because 
the  name  of  Christ  does  not  occur  in 
him.  The  name  of  Christ  does  occur 
in  Dr.  Barrow  (though  far  more  rarely 
in  these  sermons  than  the  Christian 
would  desire,)  and  in  such  a  sermon  as 
his  on  the  Passions,  we  are  glad  to  sit 
at  his  feet  and  learn  the  very  best  les- 
sons. 

The  learning  and  the  judgment  of 
Stillingfleet,  who  died  in  1699,  were  very 
eminent.  His  works,  in  6  vols,  folio, 
better  deserve  reprinting  than  some  that 
have  been  reprinted.  His  pieces  against 
Popery  are  quite  an  arsenal,  furnishing 
the  Protestant  with  ample  armour  for  re- 
pelling the  attacks  of  the  subtle  and  of- 
ten learned  Romanist.  Stillingfleet  some- 
times breaks  out  in  fine  evangelical  senti- 
ments ;  but  in  general  rather  dwells  on 
the  outworks  than  displays  the  glory  of 
the  interior. 

Locke  himself  is  far  from  being  a  scrip- 
tural writer.  It  is  a  strong  statement 
which  Mr.  Scott  makes  ;  he  says,  "  In  no 
book  which  the  author  has  read,  does  the 
pride  of  human  reason  opposing  the  ex- 
press testimonies  of  God,  and  striving  to 
wrest  them  from  their  obvious  meaning, 
appear  so  prominent  as  in  most  part  of 
Mr.  Locke's  Exposition  of  St.  Paul's  Epis- 
tles." He  had  a  clear  and  strong  mind, 
with  great  powers  of  reasoning.  He  con- 
curred with  the  Arminans,  and  was  inti- 
mate with  their  leaders  in  Holland.  His 
works  have  been  much  canvassed,  and 
Lee,  Browne,  Edwards,  and  Stillingfleet, 
and  the  Author  of  "  Mr.  Locke's  Reli- 
gion" have  sufficiently  proved  that  he 
overvalued  the  powers  of  the  human  un- 
derstanding, and  disliked,  and  disbelieved 
some  of  the  vital  doctrines  of  Christian 


ity.  Whatever  desire  of  peace  and  union 
among  Christians  may  have  actuated  him, 
we  cannot  but  consider  that  his  influence 
has  been  decidedly  prejudicial  to  the 
pure  Gospel  of  Christ.  While  we  acquit 
him  of  open  skepticism  and  infidelity, 
we  cannot  acquit  him  of  a  tendency  to 
Socinian  principles.  His  works  must 
therefore  be  read  with  caution.  Locke 
admits  that  Jesus  Christ  gives  his  Holy 
Spirit  to  help  us :  but  is  it  not  the  ad- 
mission of  a  correct  notion,  without  its 
becoming  a  practical  principle? 

Various  controversies  arose  in  this  pe- 
riod, which  indicate  the  character  of  its 
divinity.  One  of  the  most  important,  the 
influence  of  which  has  reached  the  pres- 
ent day,  was  upon  the  all-important  doc- 
trine of  justification.  Mr.  Nelson  gives 
many  particulars  of  this  controversy  in 
his  life  of  Bishop  Bull,  taking  the  side  of 
the  Bishop. 

Bishop  Bull's  book  led  to  many  discus- 
sions, and  was  in  part  or  wholly  answer- 
ed or  noticed,  either  expressly,  or  by 
meeting  the  objections  substantially,  by 
Gataker,  Trueman,  Tully,  Baxter,Tornbes, 
Owen,  and  others. 

Dr.  Sherlock  in  1673  published  a  dis- 
course on  the  knowledge  of  Jesus  Christ, 
attacking  Dr.  Owen's  work  on  commun- 
ion with  God,  and  maintaining  a  very 
lowered  and  unscriptural  tone  of  reli- 
gion. This  led  to  Owen's  Reply,  Alsop's 
Antisozzo,and  PolhilPs  Answer,  with  sev- 
eral others,  containing,  without  defend- 
ing every  thing,  .valuable  elucidations  of 
the  evangelical  doctrines  which  Sherlock 
opposed. 

From  1680  to  1690  controversies  were 
maintained  with  great  spirit  on  the  sub- 
ject of  Popery  which  produced  an  ex- 
tended defence  of  the  Reformation,  and 
tended  to  bring  Protestants  more  to  Re- 
formation principles. 

In  1715  Bishop  Hoadly,  then  Bishop 
of  Bangor,  published  a  Preservative 
against  the  principles  and  practices  of  the 
non-jurors,  and  shortly  after  preached  a 
sermon  on  the  words,  "  My  kingdom  is 
not  of  this  world,"  which  produced  what 
was  called  the  Bangorian  Controversy. 
He  was  considered  as  the  patron  and 
champion  of  misnamed  liberal  principles. 
His  object  was  to  show  that  the  clergy 


THE  CHRISTIAN  STUDENT. 


lad  no  authority  in  the  government  of 
he  church,  and  the  controversy  after- 
vards  changed  from  the  rights  of  the 
'lergy  to  that  of  the  princes.    Law's  Re- 
)ly  in  his  three  letters  to  the  Bishop  is 
vorth  reading;  but  though-  it  has  been 
•aid  that  the  controversy  tended  to  con- 
irm  our  civil  and  ecclesiastical  liber- 
ies, it  is  one  in  the  study  of  which  pre- 
•ious  time  may  be  lost,  and  by  which 
nen's  minds  were  diverted  from  vital 
principles.    The  violence  of  the  disputes 
hat  arose  on  these  occasions,  led  to  the 
idling  aside  of  the  the  Convocation, 
.vhich  has  not  since  acted.     Was  there 
lot  a  want  of  evangelical  principles  both 
In  high  and  low  church  ;  and  was  not 
Christ,  the  only  point  of  union  for  all 
Christians,  too  much  lost  sight  of  ?   If  so, 
mo  wonder  that  eager  disputes  and  wide 
casting  divisions  prevail.  » 

But  more  serious  discussions  affecting 
^ven  the  first  truths  of  religion  succeed- 
?d.  The  Socinian  heresy  now  began  to 
spread  and  increase.  This  is  attributed 
by  some  to  the  Act  of  Toleration  ;  was 
it  not  rather  owing  to  the  want  of  evan- 
gelical principles  in  the  ministry  of  the 
word  ?*     The  opposition  of  Socinians 


*  Mr.  Bowman  gives  the  following  view  of  the 
case — "  At  the  beginning*  of  the  1-uh  century 
Arminianism  was  sensibly  on  the  decline.  It 
had  introduced  Socinianism  soon  after  the  Res- 
toration, which  within  a  few  years  prevailed  over 
it  ;  so  that  Socinians  were  more  numerous  than 
the  Arminians.  Soe  inianism  ushered  in  Arian- 
ism.  Hut  the  Sociniuns  having*  received  a 
check,  being  publicly  stigmatized  by  the  Toler- 
ation Act  in  KJW'J,  \vet<-  obliged  to  -j  .  ,k  with 
some  caution  and  reserve.  This  perhaps  was 
serviceable  to  the  Arian  interest,  for  it  soon  be- 
came predominant  and  was  at  the  .-.1111111. •nee- 
Bent  of  the  present  age  the  fashion  able  reli- 
gion." 

Subscription  to  the  Article!  was  an  hnptfll 
incut  in  the  way  of  the  An  ana,  till  one  o£  Ben 
declared,  'the  Articles  may  lawfully  and  .  ons.  i 
rntiously  be  subscribed  in  any  sense  in  whi«  h 
they  then i -elves  by  their  OWD  ink  rpn  t  liioO  cm 
reconcile  them  to  Scripture,  without  n  -.nd  t.. 
the  meaning  and  interpretation  either  of  the 
persons  wliu  first  compilc<l  them,  or  who  now 
impose  them.'  "  [See  Watci  land  -  ease  of  Ari- 
an Subsc  ription,  p.  H.  | 

Kvcn  the  pa<  ilic  Wake,  in  a  letter  to  the  nil 
perintenent  of  Zurich,  in  17l!>,  thus  writ. 
"  They  to  whom  the  pn  servatkm  of  the  ( 'hui.  h 
is  committed,  anil  whose  duty   it  is  to  wutch' 


was  not  met  with  the  evangelical  piety, 
and  learning,  and  wisdom  of  former 
days. 

The  Arian  controversy,  in  this  coun- 
try, arose  from  Mr.  Whitson's  publica- 
tions, in  1710,  and  the  following  years, 
and  from  Dr.  Clarke's  Scripture  doctiine 
of  the  Trinity,  in  1712.  It  led  to  some 
valuable  vindications  of  the  Trinity,  by 
writers  from  Dr.  Waterland  down  to  Mr. 
Jones  of  Xayland,  though  it  is  to  be  re- 
gretted that  it  was  defended  critically 
rather  than  practically,  as  a  theory  of  im- 
mense moment,  indeed,  but  little  traced 
out  in  the  experimental  and  holy  use  of 
it  in  the  Christian  life.* 

Some  farther  remarks  on  writers,  who 
lived  at  the  latter  part  of  this  period,  will 
be  added,  before  we  give  testimonies  to 
the  general  effects  of  this  decline.  There 
were  some  lovely  characters  of  prim- 
itive piety,  such  as  Bishop  Wilson,  who 
died  in  1755  ;  men  who  adorned  the  Gos- 
pel of  Christ  in  their  lives,  though  their 
writings  fail  of  exhibiting  fully  the  es- 
sential doctrines  of  the  Gospel.  The 
divinity  current  in  their  days  accounts 
for  this  deficiency  ;  and  there  is  enough 
to  show  that  they  still  did  hold  these  doc- 
trines. Oh  I  that  all  who  prominently 
professed  them,  walked  as  worthy  of  the 


against  her  enemies,  and  to  reprove,  restrain, 
and  punish  them,  according  to  their  demerits, 
even  these  endeavour  to  overthrow  the  authori- 
ty of  that  Church.  These  men  are  highly  dis- 
pleased with  all  confessions  of  faith,  and  with 
all  subscriptions  to  Articles,  and  would  have  a 
liberty  or  rather  a  licence  granted  for  all  men, 
not  only  to  believe,  but  to  speak,  write  and 
preach,  what  they  think  fit,  th  ndi  the  grace 
of  the  Holy  Spirit,  the  divinity  of  Christ,  and 
all  other  fundamental  Article!  of  our  religion 
should  thereby  be  overturned,  ' 

♦  Thus  the  sacred  wiit-n  ever  mention  it; 
thus  St.  Paul  states  it  :  "  The  ;m.i.  e  of  our  I.  >rd 
Jesus  Christ,  and  the  1  \ -•  of  (J..,!,  imd  the  fel- 
lowship of  the  Holy  (JhoHt  !*•  with  you  all." 
Thus  Jude  puts  it;  "  Building  up  yoursclvc* 
on  your  most  holy  /<i«/A,  praying  in  the  UJy 
(rhost,  keep  yourselves  n,  th.  |..\.  ,,t  »•  I  k 
ing  for  the  men  y  «•!  our  I  An  d  Jrsus  (  hriM  tmtO 
.  ternal  life."  Thu-Nt.  I'eti  r  :  "Kbit  a.  ..ail- 
ing to  the  for.  h now  1<  < I^e  ..f  ( io.l  the  Father, 
through  sanctilication  of  the  S|.uit,  unto  ..1m>- 
diMMt  and  sprinkling  of  the  blood  of  Joaut 
Chi  ist." 


644 


THE  CHRISTIAN  STUDENT. 


Gospel,  as  did  the  holy,  and  devout,  and 
practical  Bishop  Wilson  !* 

William  Law,  who  died  in  1761,  was 
a  powerful  writer.  With  a  strong  and 
vigorous  intellect,he  irresistibly  maintains 
the  claim  of  religion,  and  shows  the  in- 
consistencies of  nominal  Christians,  and 
urgently  exhorts  all  men  to  a  holy  and 
devout  life.  But  with  his  views  of  the 
reasonableness  and  necessity  of  a  holy 
life,  and  his  want  of  perception  of  those 
all-refreshing  and  comforting  views  of 
the  Gospel,  which  distinguish  the  Apos- 
tolic writings  and  the  writings  of  the  Re- 
formers, or  at  least  keeping  them,  as  he 
did,  in  the  back  ground,  it  is  not  surpris- 
ing that  he  fell  into  the  reveries  of  Beh- 
men,  and  ended  in  mysticism.  No 
strength  of  mind,  no  justness  of  concep- 
tion as  to  the  importance  of  practical  ho- 
liness, can  supply  the  lack  of  the  grace 
of  the  Gospel.  He  who  knows  us  best, 
and  how  best  to  iecover  us  to  himself, 
has  provided  for  us  a  High  Priest,  "touch- 
ed with  a  feeling  of  our  infirmities,"  and 
never  can  we  be  brought  nigh  to  God  but 
by  him  "  who  is  the  way,  the  truth,  and 
the  life." 

Bishop  Warburton  was  another  prelate 


*  This  godly  Bishop's  Prayer  will  be  accepta- 
ble to  the  pious  student. 

BEFORE  STUDY. 

O  God  !  the  fountain  of  all  wisdom  !  in  a 
deep  sense  of  my  own  ignorance,  and  of  the 
great  charge  which  lies  upon  me,  I  am  con 
strained  to  come  often  before  thee,  from  whom 
I  have  learned  whatever  I  know,  to  ask  that 
help  without  which  I  shall  disquiet  myself  in 
vain.  Most  humbly  beseeching  thee  to  guide  me 
with  thine  eye,  and  enlighten  my  mind,  that  I 
may  see  myself,  and  teach  others  the  wonders  of 
thy  law ;  that  1  may  learn  from  thee  what  I 
ought  to  think  and  speak  concerning  thee.  Di- 
rect and  bless  all  the  labours  of  my  mind  ;  give 
me  a  discerning  spirit,  a  sound  judgment,  and 
an  honest  and  religious  heart ;  and  grant  that 
in  all  my  studies  my  first  aim  may  be  to  set  forth 
thy  glory,  and  to  set  forward  the  salvation  of 
mankind;  that  I  may  give  a  comfortable  ac- 
count of  my  time  at  the  great  day,  when  all  our 
labours  shall  be  tried. 

And  if  thou  art  pleased  that  by  my  ministry 
sinners  shall  be  converted,  and  thy  kingdom  en- 
larged, give  me  the  grace  of  humility,  that  I 
may  never  ascribe  the  success  to  myself,  but  to 
thy  Holy  Spirit,  which  enables  me  to  will  and 
to  do  according  to  thy  good  pleasure.  Grant 
this,  O  Father  of  all  light  and  truth  !  for  the 
sake  of  Jesus  Christ. 


of  these  times  of  remarkable  powers  of 
mind  and  extensive  learning.  His  Ju- 
lian is  a  valuable  work  ;  and  his  Alliance 
of  the  Church  and  State,  and  his  divine 
Legation  (however  we  may  differ  from 
some  of  his  main  principles,)  cannot  be 
read  without  being  sensible  of  the  vigour 
of  his  intellect,  or  without  enlarging  the 
mind.  It  is  said  that  Bishop  Bull  was 
his  master,  and  Jeremy  Taylor  his  fa- 
vourite divine.  Yet  that  it  is  possible  to 
have  all  the  powers  of  Warburton,  and  be 
greatly  in  the  dark  on  the  truths  of  the 
Gospel,  is  made  sufficiently  evident,  by 
his  Treatise  on  the  Doctrine  of  Grace. 
He  considered  the  teaching  office  of  the 
Holy  Ghost  to  be  completed  in  the  Scrip- 
tures ;  and  that  his  sanctifying  and  com- 
forting offices  are  chiefly  confined  to 
charity. 

The  writers  of  this  class  still  hold 
some  main  doctrines  of  the  Gospel. 
Even  Dr.  Clarke  maintains  the  atone- 
ment, and  admits  the  gift  of  the  Spirit  as 
needful  for  all  Christians,  in  every  age, 
to  produce  moral  dispositions  and  habits 
of  mind  ;  but,  in  the  striking  description 
of  Cecil,  "  Clarke  has  above  all  other 
men  the  faculty  of  lowering  the  life  and 
spiritual  sense  of  Scripture  to  such  per- 
fection, as  to  leave  it  like  dry  bones,  di- 
vested of  every  particle  of  marrow  or 
oil." 

It  was  an  indication  of  the  low  state 
to  which  divinity  had  sunk,  that  a  Bishop 
of  our  Church,  useful  by  his  replies  to 
Payne  and  Gibbon,  should  publish  such 
a  collection  as  Bishop  Watson  did  in 
1785,  of  Theological  Tracts  for  the  in- 
struction of  younger  students  in  divini- 
ty. His  list  of  books  recommended  to 
the  clergy  manifests  this  inferior  state  of 
religion.  There  is  learning  enough  in- 
deed, and  that  truly  valuable,  but  com- 
paratively little  of  that  evangelical,  ex- 
perimental, and  spiritual  class  of  books, 
which  faithful  ministers  find  so  eminent- 
ly useful,  and  much  of  that  which  is 
merely  critical.  Wrorks  tending  to,  if 
not  directly  Socinian,  are  praised  ;  while 
works  of  high  value,  such  as  Calvin's 
Commentaries,  are  unnoticed. 

This  departure  from  the  principles  of 
Christianity  was  very  injurious  to  real 
learning.    Wc  find  not  the  extent  of  re- 


THE  CHRISTIAN  STUDENT. 


search,  the  depth  of  thought,  and  the 
accumulated  knowledge  of  former  ages 
in  the  writers  of  this  period.  Archbish- 
op Seeker,  in  his  Synodal  Oration  in 
1761  observes,  that  "the  present  age  is 
not  sufficiently  given  to  reading  books, 
especially  the  more  ancient  and  those  of 
more  profound  argument,  nor  to  deep 
thought  or  laborious  writing." 

This  departure  was,  as  might  be  ex- 
pected, accompanied  with  a  loss  of  the 
holy  influence  of  real  Christianity. 

i  This  decay  in  piety  has  been  testified 
by  many  of  acknowledged  excellence. 

:  Bishop  Berkley  says,  in  a  sermon  preach- 
ed in  1731,  "From  the  time  that  divinity 

,  was  considered  as  a  science,  and  human 

f  reason  enthroned  in  the  sanctuary  of 
God,  the  hearts  of  its  professors  seem  to 
have  been  less  under  the  influence  of 
grace." 

Bishop  Butler,  in  the  Advertisement  to 
his  Analogy,  published  in  1736,  says — 
"  It  is  come,  I  know  not  how,  to  be 
taken  for  granted  by  many  persons,  that 
Christianity  is  not  so  much  an  object  of 
inquiry,  but  that  it  is  now  at  length  dis- 
covered to  be  fictitious.  And  according- 
ly they  treat  it,  as  if,  in  the  present  age, 
this  were  an  agreed  point  among  all  peo- 
ple of  discernment,  and  nothing  remain- 
ed but  to  set  it  up  as  a  principal  subject 
of  mirth  and  ridicule,  as  it  were  by  way 
of  reprisals  for  its  having  so  long  inter- 
rupted the  pleasures  of  the  world.* 

Archbishop  Seeker,  in  his  Sermons, 
(Vol.  I,  p.  59,)  says,  perhaps  about  17.">s, 
"  It  is  a  reproach,  I  believe  peculiar  to 
the  Christians  of  this  age  and  nation, 
that  many  of  them  seem  ashamed  of 
their  Christianity,  and  excuse  their  piety 
as  others  do  their  vices."  This  was  not 
more  injurious  to  piety  than  it  was  to 
the  established  Church.  In  one  of  his 
charges,  Arehhishop  Seeker  says,  "  We 
have  in  fact  lost  many  of  our  people  to 
sectaries  by  not  preaching  in  a  niaiiiiei 
sufficiently  evangelical." 

♦ThcR.  v.  D.  Wilton  hae  publkhed  i  rert 
valuable  Introduction  to  Butler's  Analogy.  It 

fully  proves  that  this  :ih\r  writer  wlm  thin  <!• 
scribes  tli''  growth  "f  infidelity,  was  defii  lent  in 
clearly  inculcating-  the  doctrine*  of  the  Gospel, 
and  shows  in  a  particular  inst.i n<  \<iynimli 

the  nature  of  that  general  decline  wh'u  b  wt  are 

now  considering-. 


W5 

Bishop  Lavington  may  be  introduced 
as  another  unexceptionable  testimony  on 
this  point.  He  says,  addressing  the  cler- 
gy, (somewhere  about  1750,)  "  My  breth- 
ren, I  beg  you  will  rise  up  with  me  against 
moral  preaching.  We  have  long  been 
attempting  the  reformation  of  the  nation 
by  discourses  of  this  kind.  With  what 
success  ?  None  at  all.  On  the  contrary 
we  have  dexterously  preached  the  people 
into  downright  infidelity.  We  must 
change  our  voice.  We  must  preach 
Christ  and  him  crucified.  Nothing  but 
the  Gospel  is,  nothing  besides  will  be 
found  to  be,  the  "  power  of  God  unto 
salvation."  Let  me  therefore  again  and 
again  request,  may  1  not  add,  let  me 
charge  you,  to  preach  Jesus  and  salva- 
tion through  his  name." 

Bishop  Home  says,  in  his  Apologies 
published  in  1750,  '  It  is  the  complaint  of 
hundreds  of  serious  Christians,  that  there 
is  at  present  a  lamentable  falling  off  from 
the  old  way  of  preaching  and  expound- 
ing the  word  of  God."  In  alluding  to 
critical  works,  (which  he  perhaps  too 
much  undervalued,)  he  "  thought  it  of 
disservice  to  turn  the  minds  of  men 
more  to  the  letter  of  the  Bible,  when 
they  were  already  too  much  turned  away 
from  the  spirit  of  it.  The  be*t  fruits  of  > 
divine  wisdom  may  be  gathered  from  the 
word  of  God  in  any  language,  and  in 
any  edition.  To  what  the  Scripture 
itself  calls  the  spirit  ol  the  Scripture,  the 
learned  of  late  days  were  become  niiieh 
more  inattentive  than  in  past  ages."  He 
mentions  Clarke,  lloadley,  Hare.  Middle- 
ton,  Warburton,  Sherlock,  South,  W. 
Law,  Edmund  Law,  and  many  others, 
who  Cell  totally  into  other  ways  of  study- 
ing and  reasoning. 

Dean  Milner  remarks,  in  the  life  of 
his  brother  published  in  ISO**!,  u  Former- 
ly toil  country  abounded  with  difineji 

who  were  strenuous  and  able  ad\ocatcs 
lor  the  Ksialdishmenl,  who  were  ortho- 
dox in  their  faith,  ami  who  also  were  dil- 
igent and  zealous  in  the  practical  appli- 
cation of  their  principles.  Of  late  years 
there  have  not  been  wanting  orthodox 
members  ol  the  Church,  w  ho  haw  also 

shown  themselves  powerful  defenders  of 

ecclesiastical  institutions;  but  the  per- 
sons of  this  description  have  not  usually 


046 


THE  CHRISTIAN  STUDENT. 


been  industrious,  earnest,  plain,  and  prac- 
tical preachers  of  the  essential  articles  of 
the  Christian  faith.  They  seem  to  have 
contented  themselves  with  supporting  the 
outworks  of  religion,  and  with  occasion- 
al declarations  of  orthodoxy,  and  almost 
to  have  forgotten  that  whatever  in  its  aim 
stops  short  of  thoroughly  awakening 
the  consciences  of  men,  of  subduing  their 
natural  corruptions,  and  of  producing  "  a 
peculiar  people  zealous  of  good  works," 
is  not  the  gospel  of  Christ,  that  power  of 
God  unto  salvation"  which  St.  Paul 
preached.  He  afterwards  speaks  of  this 
as  amounting  on  the  part  of  many  of  the 
clergy  to  a  dangerous  departure  from 
sound  doctrine  :  but  states  that  it  prevail- 
ed some  thirty  or  forty  years  ago,  more 
than  then. 

Infidelity  arose  and  flourished  in  the 
decline  of  gospel  principles.  The  way 
in  which  infidels  were  met  equally  marks 
the  decline.  The  best  mode  of  opposing 
Hobbes  and  Shaftesbury  does  not  seem  to 
have  been  adopted.  They  were  answer- 
ed mainly  on  the  grounds  of  reason. 
Christ  with  all  his  blessings,  as  manifes- 
ting his  divine  glory,  and  alone  meeting 
every  varied  want  of  fallen  man,  was  lit- 
tle exhibited  as  the  grand  internal  evi- 
dence of  religion.  The  Bible  was  rather 
defended,  than  used  and  improved. 
This  great  deficiency  is  too  much  the 
characteristic  of  the  admirable  defences 
of  the  outworks  in  the  able  works  of  Le- 
land. 

We  would  be  far  from  denying  the  pi- 
ety, or,  to  a  certain  extent,  the  usefulness 
of  the  writers  to  whom  we  have  referred. 
Many  of  them  were  deeply  religious.  A 
little  light  may  guide  a  man  to  heaven 
who  follows  that  light,  while  he  who 
neglects  to  do  so,  may  perish  in  the  full 
blaze  of  the  Gospel.  Perhaps  this  class 
has  been  undervalued  by  some.  A  wise 
student  will  gladly  avail  himself  of  all 
real  helps.  To  impiove  the  mode  of  stat- 
ing divine  truth  by  a  clearer  and  plain- 
er style  of  writing,  and  by  greater  sim- 
plicity, was  very  desirable.  It  was  a 
praiseworthy  effort  to  free  religion  from 
the  trammels  of  a  show  of  learning,  and 
of  merely  human  distinctions.  The  de- 
fence of  the  outworks  of  religion  and  sa- 
cred criticism,  have  been  much  advanced 


by  writers  who  have  been  of  little  use  as 
practical  divines.  The  writings  of  those 
who  have  but  rarely  refreshed  the  hearts 
with  a  fine  glow  of  evangelical  sentiment 
are  still  exceedingly  useful  in  these  and 
many  other  respects.  And  though  we 
must  ever  remember,  "  other  foundation 
can  no  man  lay  than  that  is  laid,  Jesus 
Christ,"  yetvery  different  superstructures 
may  be  built  upon  it. 

How  insufficient  every  human  scheme 
is,  (however  commended  by  all  that  is 
amiable  and  learned,  and  however  de- 
signed to  guard  against  real  abuses,)  how 
utterly  ineffective  every  system,  except 
the  simple  Gospel  of  Jesus  Christ,  the 
Son  of  God,  dying  for  sinners,  to  main- 
tain and  carry  forward  the  Church  of 
God  !  The  merely  rational  system  of 
religion  without  the  peculiarities  of  the 
Bible,  is  both  inefficient  and  injurious. 
Talk  they  of  policy  1  the  simplicity  of 
scriptural  truth  is  the  best  policy.  See 
what  it  did  in  Luther.  You  may  per- 
haps, by  human  wisdom,  escape  the  re- 
proach of  the  cross,  gain  the  admiration 
of  man,  rise  to  the  highest  ranks  of  hu- 
man honor  and  emolument,  but  you  part 
with  truth,  you  lose  your  usefulness,  you 
deteriorate  the  Gospel,  and  you  injure 
the  cause  of  God.  You  may  have  the 
star-light  of  a  cold  frosty  night,  but  you 
lose  the  cheering,  enlivening,  and  fructi- 
fying warmth  of  the  glorious  sun.  What 
if  the  outworks  are  defended,  where  is 
the  advantage,  if  those  within  the  citadel 
withhold  from  us  the  privileges  and  the 
blessings  of  the  kingdom.  May  the  wit- 
nesses for  Christ  never  hand  down  to 
posterity  a  lifeless,  inefficient,  and  hu- 
man system,  which  thousands  shall  un- 
profitably  follow  instead  of  the  life-giv- 
ing, and  divine  Gospel,  the  power  of 
God,  unto  salvation ! 

There  was  a  similar  decline  in  Scot- 
land. Witherspoon,  in  his  Ecclesiastical 
Characteristics,  with  a  fine  vein  of  irony 
and  delicate  humour,  exposes  this.  His 
descriptions  relate  to  the  state  of  the 
Scotch  church  in  the  middle  of  the 
eighteenth  century,  and  from  this  ac- 
count, it  appears  to  have  been  as  low  as 
the  English  church  at  that  time.  He  ob- 
serves that  it  was  a  necessary  part  of 
the  character  of  a  moderate  man,  never, 


v.. 


THE  CHRISTIAN  STUDENT. 


£47 


but  with  a  sneer,  to  speak  of  the  Con- 
fession of  Faith  (the  standard  of  divini- 
ty in  the  Scotch  church  ;)  to  confine  his 
subjects  to  social  duties,  recommend 
them  only  from  rational  considerations, 
and  draw  his  authorities  chiefly  from 
heathen  writers. 

Amidst  declines  on  the  Continent,  the 
Pietists  seem  to  have  been  much  honored 
in  promoting  vital  religion.  The  main 
instruments  of  this,  were  Arndt  (who 
died  in  1685,)  Spencer  (who  died  in 
1705.)  and  Frank  (who  died  in  1727.) 
They  were  instruments  of  effecting  a 
partial  revival  of  religion  which  produc- 
ed considerable  effect,  and  was  connected 
with  a  purer  tone  of  divinity. 

Modern  Writers. 

It  will  be  generally  allowed,  that  there 
has  been  an  extended  revival  of  scriptur- 
al divinity  within  the  last  century.  Its 
commencement  was,  as  usual  in  God's 
dispensations,  with  a  few  individuals. 

Dr.  Buchanan  speaks  thus  on  the  sub- 
ject:  "It  was  about  the  middle  of  the 
last  century  that  Infnlelily,  which  had 
appeared  long  before,  first  began  to  show 
itself  in  strong  and  general  operation. 
It  was  at  a  time  when  the  light  of  Chris- 
tianity was  very  feeble,  and  it  was  ap- 
prehended that  this  new  adversary  would 
totally  extinguish  it.  Hut  behold  the 
providence  of  God  !  at  this  very  period 
there  was  a  revival  of  religion  in  Eng- 
land, commencing  in  the  bosom  of  our 
own  church.  Distinguished  preachers 
arose  in  succession,  men  possessing  tin- 
spirit  and  eloquence  of  the  first  Reform 
-ers ;  «-ind  '  the  doctrine  of  the  blessed 
Apostle  and  evangelist  St.  John,1  was 
preached  with  great  energy  and  effect  ; 
multitudes  of  the  people  bearing  witness 
by  their  repentance  and  conversion  to  its 
truth  and  heavenly  power.  And  it  WM 
soon  found  to  be  the  puie  and  operative 
faith  of  the  Primitive  Church  and  of  the 
Reformation;  differing  as  much  from 
mere  profession  as  the  substance  from 
the  shadow,  and  bearing  the  true  obtr 
acter  which  cannot  be  feigned,  name- 
ly, righteousness  in  life,  and  peace  in 
death.  At  the  very  time  when  the  spirit 
of  infidelity  was  fostering  its  strength 
under  the  name  of  philosophy,  and  pre- 


paring for  the  awful  revolutions  which 
followed,  the  spiritual  religion  of  Christ 
began  to  revive,  and  has  since  produced 
the  most  beneficial  effects." 

It  may  be  well  more  distinctly  to  mark 
the  progress  of  this  revival,  and  let  us 
take  the  account  of  an  eminent  instru- 
ment in  carrying  it  forward — the  Rev. 
Joseph  Milner;  as  it  regards  both  his 
own  case  and  the  general  state  of  the 
Church. 

The  Author  has  in  his  possession  a 
letter  from  the  late  Joseph  Milner,  to 
Mr.  Newton,  dated  in  Sept.  1771,  where, 
speaking  of  the  great  evil  of  mixing  the 
Gospel  with  philosophy,  an  evil  which 
he  had  personally  felt,  he  adds,  "  Cam- 
bridge Metaphysics  I  am  obliged  to  for 
much  of  thai  enmity  and  reasoning  that 
have  distressed  me.  In  vain  did  I  desire, 
when  God  showed  me  the  Gospel,  in 
some  measure  to  preserve  a  good  under- 
standing between  the  Scripture  and 
King's  Origin  of  Evil,  Locke,  Clarke,  and 
other  Metaphysicians,  which  I  had  read 
with  greediness,  digested  with  kind  af- 
fection, and  remembered,  and  still  re- 
member, with  obstinate  retention.  The 
affair  of  free-will  particularly  has  cost 
me  many  a  pang.  In  short,  by  bitter 
experience,  rather  than  reasoning,  I  havcN 
been  convinced,  that  if  man  be  saved, 
it  must  be  by  free-grace,  in  the  proper 
and  full  sense  of  the  words.  "What  sig- 
nifies reasoning  against  facts  ?  I  found 
I  could  not  believe,  I  could  not  perform 
duties,  I  was  sure  to  break  every  reso- 
lution ;  I  could  not  change  my  hfart.  1 
was  overborne  irresistibly,  and  disap- 
pointed in  all  I  attempted.  I  hope  you 
go  on  with  your  people  rejoicing  in  the 
Lord,  and  that  more  and  more  souls  are 
brought  over  to  know  Jesus  Christ. 
Mere  the  Gospel  is  in  an  infant  state,  yet 
has  ii  pleased  the  Lord  to  bless  my  la- 
bors in  a  good  degree,  and  direct  them 
to  His  own  glory  •  dark  mwlf.  I  have 
D66II  made  the   means  of  giving  light  to 

otheri ;  and  w  h<  a  I  bare  be<  a  myself  so 

little  affected  with  w  hat  I  have  said,  that 
I  have  been  accusing  myself  of  hypoc- 
risy, how  have  I  been  astonished  at  tho 
power  with  w  inch  it  hhs  been  made  to 
strike  others.'' 

The  author  has  also  m  his  possession 


C48 


THE  CHRISTIAN  STUDENT. 


a  manuscript  sermon  of  the  late  Mr. 
Milner,  on  Matt,  ix,  36 — 33.  (written 
probably  about  the  same  time,)  in  which 
urging  the  duty  of  prayer  for  more 
faithful  ministers,  he  says,  "  Look  now 
at  a  parish,  for  instance,  in  which  un- 
godliness, ignorance,  and  wickedness 
reign — where  the  sheep  go  astray  con- 
tinually, and  the  shepherd  along  with 
them,  void  himself  of  any  Christian  intel- 
ligence, and  sensibility,  and  unwilling 
that  his  people  should  have  any.  The  sun 
shines  not  on  more  miserable  and  moie 
pitiable  objects.  Pastor  and  People  in 
ihis  case  have  scarce  an  idea  of  any  bet- 
ter situation  in  religion.  In  such  places, 
vices  of  all  sorts  reign  without  control, 
and  the  Christian  religion  appears  a  thing 
of  no  importance.  You  know  it  is  no 
fancy  picture  I  have  been  drawing,  there 
are  many  such  parishes  in  the  land."  He 
speaks  of  numbers  of  parishes,  nay,  large 
tracts  in  the  kingdom,  as  still  walking  in 
darkness  and  wickedness.  He  then  gives 
some  account  of  the  revival  of  religion  in 
his  day,  as  an  additional  motive  for  pray- 
er— "a  great  and  effectual  door  is  already 
opened  in  the  Church  of  England,  and 
the  light  breaks  forth  as  the  morning 
within  her  pale.  Certainly  every  candid 
observer  must  see  that  there  are  at  pres- 
ent many  more  useful,  intelligent,  and  la- 
borious ministers  than  there  were  twenty 
or  thirty  years  ago.  Yet  the  opposition 
is  great,  and  we  are  but  in  the  infancy  of 
things. 

These  extracts  will  give  some  insight 
into  the  beginning  of  that  gracious  effu- 
sion of  the  Holy  Spirit,  which  has  happi- 
ly distinguished  the  present  time,  and 
has  produced  an  extensive  revival  of  reli- 
gion. 

It  arose  in  the  middle  of  the  eighteenth 
century,  chiefly  in  the  Established  Church 
though  Watts  and  Doddridge,  among  dis- 
senters, prepared  the  way.  Some  of  those 
with  whom  it  commenced  continued 
with  the  utmost  consistency  of  conduct 
their  labours  in  the  Church,  as  Hervey, 
Walker,  Toplady,  Komaine,  Adam  and 
Milner  ;  others,  as  Whitfield  and  Wesley ', 
&c.  were  led  by  the  low  state  of  religion 
in  the  country  to  a  more  irregular  system 
of  action.  All,  notwithstanding  minor 
differences,  according  to  the  gifts  bestow- 


ed on  them  and  the  spheres  in  which  they 
moved,  laboured  indefatigably  to  spread 
the  main  truths  of  the  Bible,  and  of  the 

Reformation. 

Those  who  were  chiefly  honoured  in  ac- 
complishing this  work,  were  not  men  of 
extended  learning  or  deep  research ;  or 
having  the  extraordinary  powers  of  un- 
derstanding, which  distinguished  Augus- 
tine, Luther,  and  Calvin.  Speaking  of 
the  revival  of  the  Reformation  in  our  land 
at  this  day,  as  the  last  effusion  of  the  Spi- 
rit of  God,  and  pointing  out  the  weakness 
and  obscurity  of  the  instruments  by  which 
it  has  been  wrought,  Milner  says,  "  I  ques- 
tion whether  human  learning  and  sagaci- 
ty were  ever  less  employed  in  a  reli- 
gious work  since  the  Apostle's  days.  It 
should  be  an  instructive  lesson  to  the 
learned  and  wise  of  this  kingdom,  that 
while  they  have  scarcely  contributed  any 
thing,  persons  of  lower  rank  and  attain- 
ments have  been  instrumental  in  reclaim- 
ing thousands."  From  this  fact  Milner 
then  takes  occasion  to  put  a  guard  against 
enthusiasm  on  the  one  hand,  and  reason- 
ing pride  on  the  other. 

The  doctrine  of  justification  was  now 
revived  afresh  from  all  the  incumbrances 
with  which  the  learning  of  Bishop  Bull, 
the  metaphysical  mind  of  Baxter,  and  the 
unscriptural  statements  of  Tillotson  and 
his  followers  had  oppressed  it,  and  was 
proclaimed  in  its  simplicity  and  purity  as 
the  divine  and  healing  doctrine  of  the 
Gospel.  As  usual,  Satan  when  he  could 
not  smother  the  flame,  sought  again  to 
give  it  a  wrong  direction.  It  is  fully  al- 
lowed that  in  this  revival  there  were  ex- 
travagances and  errors,  but  the  true  rea- 
son of  those  is  not  to  be  found  so  much 
in  their  labours  who  revived  religion  as 
in  the  negligence  of  those  who  had  suf- 
fered the  people  to  grow  up  in  ignorance 
and  indifference.  A  population  thus  neg- 
lected, when  suddenly  awakened  to  a 
sense  of  religion,  easily  fell  into  the  snares 
of  the  enemy,  who  ever  mingles  tan jb 
with  the  wheat.  Such  works  as  War- 
burton's  Doctrine  of  Grace,  and  Laving- 
ton's  Enthusiasm,  in  fact  thus  condemn 
not  only  the  cnthusiam  of  the  people,  but 
the  negligence  of  their  previous  pastors. 
This  revival  was  not  confined  to  England. 
Brown,  Erskine,  and  others  in  Scotland 


THE  CHRISTIAN  STUDENT. 


were  greatly  blessed  of  God.  A  similar 
revival  took  place  in  America  ;  Dr.  Green, 
the  President  of  New  Jersey  College,  ob- 
serves, "It  is  known  to  those  who  are  ac- 
quainted with  the  state  of  religion  in  this 
country  (America)  about  the  middle  of 
last  century,  that  a  great  and  general  at- 
tention to  religion  was  at  that  time  excit- 
ed in  a  large  part  of  what  were  then  cal- 
led the  British  Provinces  of  North  Amer- 
ica. The  celebrated  George  Whitfield 
was  chiefly  instrumental  in  producing  the 
.religious  impressions  which  were  then  so 
extensively  and  generally  felt." 

The  Author  feels  very  incompetent,  on 
various  grounds,  to  enter  into  a  review 
of  even  the  leading  writers  in  general  in 
this  period,  and  it  would  carry  him  be- 
yond the  designed  limits  of  the  present 
work  to  attempt  to  do  so.  He  would 
merely  notice  one  or  two  of  the  more  de- 
votional and  practical,  or  decidedly  evan- 
gelical authors,  whose  works  may  be  use- 
ful to  the  student. 

Bishop  Home  died  in  1702.  His 
Commentary  on  the  Psalms  has  long  been 
a  refreshing  and  delightful  companion  in 
the  Christian's  retirement.  His  sermons 
are  polished,  and  have  many  beautiful  and 
excellent  thoughts,  but  they  are  wanting 
in  the  full  declaration  of  justification  by 
grace,  and  therefore  meet  not  adequately 
the  distresses  of  an  awakened  conscience. 

Jonathan  Edward* died in  175S.  He 
is  a  writer  of  great  originality  and  piety, 
and  with  extraordinary  mental  powers. 
His  Treatises  on  the  free  lorn  of  the  will, 
on  the  affections,  on  original  sin,  his  His- 
tory of  Redemption,  and  Life  of  Hrainerd, 
abundantly  manifest  this:  and  without 
concurring  in  every  statement,  and  allow- 
ing that  there  is  a  dryness  in  the  treatment 
of  some  of  his  subjects,  and  that  metaphy- 
sical difficulties  are  not  cleared  up  after 
all  his  arguments,  yet  there  is  a  strength 
of  mind,  a  soundness  of  principle,  a  holi- 
ness of  purpose,  an  elevation  of  devo- 
tion, and  an  evangelical  plow  in  his  more 
spiritual  writings,  which  will  ever  make 
him   a  valuable   author.      He,  in  fact. 


great  body  of  evangelical  authors  who 
have  since  lived,  have  been  indebted. 
His  discourses  on  Justification  are  among 
the  best  on  that  all-important,  but  in  its 
varied  connexions  and  bearings,  difficult 
doctrine. 

Romaine.  who  died  in  1705,  was  one 
of  the  earliest  of  those  writers  to  whom 
we  owe  that  revival  of  religion  in  our 
own  country,  of  which  we  have  been 
speaking.  He  had  considerable  learning 
as  well  as  remarkably  clear  evangelical 
views,  and  few  books  have  been  more 
circulated  than  his  Treatises  on  Faith, 
which  are  full  of  evangelical  and  devo- 
tional statements.  He  was  strongly  at- 
tached to  the  established  church. 

Milner,  of  Hull,  who  died  in  1707, 
will  ever  be  valued  by  the  Christian 
mind  for  his  History  of  the  Church  of 
Christ,  an  inestimable  treasure  of  evan- 
gelical truth  and  Christian  experience, 
continuing  the  History  of  the  Church  of 
Christ,  in  the  very  spirit  of  the  sacred 
writers,  as  far  as  human  infirmity  can 
tread  in  their  steps.  His  sermons  also 
are  searching,  and  yet  full  of  the  Gospel. 
His  answer  to  Gibbon  not  only  exposes 
the  sophistry  of  that  infidel  historian, 
but  gives  the  true  character  of  the  reli- 
gion which  he  had  attempted  to  under-N 
mine.  Milner's  works  altogether  are  full 
of  instruction  to  the  student. 

Mr.  Jones  of  Nay  land,  who  died  in 
1S00,  is  in  many  respects  a  valuable 
writer,  and  his  Treatise  on  the  Trinity 
is  one  of  the  most  satisfactory  defences 
of  that  fundamental  doctrine,  on  the 
simple  testimony  of  the  Holy  Scriptures. 
His  figurative  Language  of  Scripture, 
Book  of  Nature,  and  other  practical 
works  are  (notwithstanding  the  excess 

of  Figurative  Interpretation)  Aereeting 

and  useful  ;  but  towards  Dissenters  am! 
Calvinists  he  is  painfully  bitter.  Fol- 
lowing Charles  Leslie's  example,  ho 
takes  partial  and  unfair  view*.  Such 
views  aggravate  an  evil  which  they  de- 
sign to  remedy.  The  Author,  however, 
is  delighted  to  be  able  to  add,  on  the  tes- 


commenced  a  new  and  higher  school  in  tirnony  of  a  pious  friend,  (a  relative  of 
divinity  to  which  many  subsequent  wri-'Mr.  Jones,)  that  in  his  latter  days  his 
ters,  Erskine,  Fuller,  Newton,  Scott.  Ry- 'prejudices  were  much  softened,  and  he 
land,  the  Milners,  Dwight,  and  indeed  thelcourted  the  society  of  one  of  more  de- 

H2 


650 


THE  CHRISTIAN  STUDENT. 


cidedly   evangelical  sentiments, 
formerly  he  had  despised,  and  viewed 
rather  with  hostility  than  friendship. 

Newton  died  in  1807.  His  conversion 
was  remarkable,  and  his  works  manifest 
that  rich  Christian  experience  which 
such  a  course  as  his,  under  the  Divine 
Spirit,  was  adapted  to  give.  His  letters 
show  great  knowledge  of  the  heart,  and 
furnish  excellent  lessons  of  Christian 
wisdom. 

Fuller  died  in  1815.  He  was  a  wri- 
ter among  the  Baptists,  but  of  the  same 
good  school  of  divinity  as  Scott.  With 
a  lively  imagination  and  all  the  powers 
of  a  masculine  mind,  he  maintains  the 
distinguishing  doctrines  of  the  Gospel, 
and  insists  on  its  practical  holiness. 

Scott  died  in  1821.  He  was  a  man  of 
a  strong,  reflecting,  and  original  mind, 


whom  |  whatever  ;  who  have  not  at  all  thought 


upon  the  subject,  &c.  &c.  these  persons 
are  really  in  as  unconverted  a  state  as 
any  Jew  or  Gentile  could  be  in  our  Sa- 
viour's time....These  must  be  converted 
before  they  can  be  saved  ;  the  course  of 
their  thoughts  must  be  changed,  the  very 
principles  upon  which  they  act  must  be 
changed  ;....There  must  be  a  revolution 
within.  A  change  so  entire,  so  deep, 
and  so  important  as  this,  I  do  allow  to 
be  a  conversion  ;  and  no  one  who  is  in 
the  situation  above  described,  can  be 
saved  without  undergoing  it;  and  he 
must  necessarily  both  be  sensible  of  it 
at  the  time,  and  remember  it  all  his  life 
afterward.  It  is  too  momentous  an  event 
ever  to  be  forgotten.  A  man  might  as 
easily  forget  his  escape  from  a  ship- 
wreck." 

The  attacks  of  the  enemies  of  revela- 


gradually  compelled,  under  the  teaching 
of  the  Divine  Spirit,  to  bow  to  the  force  jtion,  as  usual,  called  forth  able  replies, 
of  scriptural  truth,  and  then  firmly  and  i Infidel  writers  were  met  by  Leland,  Bish- 
steadily  following  and  serving  that  truth,  op  Watson,  Dr.  Beattie,  Paley,  and  Scott, 
He  was  thrown  among  Antinomians,  j  with  many  others.  The  attacks  of  Dr. 
and  was  fully  alive  to  all  the  dangers  of  Priestley  on  the  main  doctrines  of  the 


their  pestilent  error.  His  Commentary 
was  a  noble  gift  to  the  Church  of  Christ, 
and  furnishes  us  with  the  solid  interpre- 
tation of  a  man  of  a  powerful  mind  and 
great  good  sense,  giving  his  own  views 
wisely,  freely,  and  plainly. 

Some  who  did  not  hold  evangelical 
principles  at  first,  embraced  them  after- 
wards. Thus  Paley,  in  a  Visitation  Ser- 
mon, preached  July  17,  1777,  on  the 
question,  What  the  expressions  in  Scrip- 
ture, regenerate,  born  of  the  Spirit,  new 
creatures,  mean? — answers,  "Nothing! 
that  is,  nothing  to  us !  nothing  to  be 
found  or  sought  for  in  the  present  cir- 
cumstances of  Christianity  !"  It  is  very 
gratifying,  however,  to  know  that  Paley's 
views  materially  changed  on  this  topic 
before  he  died  ;  and  that,  among  the  ser- 
mons directed  to  be  printed  after  his 
death,  are  the  following  much  more 
scriptural  views  on  conversion.  In  a 
sermon,  Matt,  ix,  13,  he  says:  "  Of  the 
persons  in  our  congregations,  to  whom 
we  not  only  may  but  must  preach  the 
doctrine  of  conversion  plainly  and  di- 
rectly, are  those  who,  with  the  name  in- 
deed of  Christians,  have  hitherto  passed 
their  lives  without  any  internal  religion 


Bible,  from  1775  to  1804,  led  to  many 
successful  defences.  Those  of  Bishop 
Horsely,  of  the  English,  and  Dr.  Jamie- 
son,  of  the  Scotch  Church,  remain  as 
bulwarks  of  the  faith. 

The  Refutation  of  Calvinism,  by  Bish- 
op Tomline,  led  to  Mr.  Scott's  Reply, 
and  Dr.  Williams's  Defence. 

Bishop  Horseless  powers  of  mind 
were  of  a  high  order  ;  and  his  sermons, 
and  his  other  works  will  render  assis- 
tance to  the  student  chiefly  in  the  way 
of  criticism.  He  had  the  integrity 
and  candor  to  speak  decidedly  against 
the  ignorance  of  many  who  opposed 
what  they  called  Calvinistic  views. 

It  has  been  noticed  that  this  revival 
extended  to  America.  The  writings  of 
Witherspoon,  Bellamy,  Hopkins,  Davies, 
and  others  ;  the  republication  of  British 


works,  and  the  labors 
preachers,  seem  to  have 


of  American 
been  attended 
with  revivals  of  religion,  and  the  happi- 
est success. 

America  has  continued  to  furnish  val- 
uable divines.  Dwight's  Theology,  while 
we  agree  not  in  its  statements  on  church 
government,  and  long  to  see  in  it  more 
of  that  divine  unction  which  draws  the 


THE  CHRISTIAN  STUDENT. 


heart  to  the  full  enjoyment  of  commun- 
ion with  God  in  Christ,  is  still  the  work 
of  a  powerful  and  original  mind,  holding 
scriptural  views  of  divine  truth.  Sev- 
eral valuable  critical  works  have  recently 
appeared  in  America. 

The  better  state  of  things  commenced 
in  Germany  by  the  Pietists,  and  fostered, 
as  we  have  observed  before,  has  been 
growing  amid  the  opposition  of  infidel- 
ity and  neologian  principles  (another 
name  for  infidelity,)  and  amid  all  the 
troubles  of  the  continental  wars ;  still 
there  seems  reason  to  hope  for  brighter 


and  better  days  in  these  first  scenes  of 
the  Reformation. 

The  revival  of  religion  in  our  country 
had  to  encounter  much  opposition.  Ma- 
ny a  charge,  many  a  visitation  sermon, 
many  a  pamphlet,  many  a  periodical 
publication,  and  some  more  bulky  works, 
professing  complete  refutation,  have  been 
issued  against  its  instruments  ;  but  these 
attacks  calling  forth  able  replies,  have 
only  strengthened  and  enlarged  that 
which  they  were  meant  to  overthrow. 

The  chain  of  evangelical  writers  has 
continued  unbroken  to  our  day.  Serle, 
Robinson,  Cecil,  the  Venn*,  Buchanan, 
Richardson,  and  others  departed,  have 
left  writings  that  will  long  continue  to 
edify  the  Chinch.  It  may  be  noticed 
also,  that  many  evangelical  principles 
(such  as  the  all-important  one  of  justifi- 
cation by  faith)  are  much  more  generally 
admitted  by  all  classes. 

The  Wesleyans,  as  a  body,  have  not 
hern  without  their  share  of  valuable  wri- 
tings, as  many  of  the  works  of  Wesley, 
Fletcher,  Benson,  Drew,  and  others,  suf- 
ficiently show. 

Modem  dissenters  have  fully  partaken 
of  the  improvcmentsof  the  times. and  many 
of  theii  works  furnish  invaluable  helps; 
in  theology.  The  doctrinal  Articles  ofj 
the  church  of  England  are  stienuously 
upheld  by  the  great  body  of  pious  dis-i 
sentcrs.  Not  to  allude  to  living  authors, 
Gill,  Booth.  La\ mu'ton,  Bogue,  Williams, 
Ryland.  with  many  others  that  might  be 
mentioned,  have  left  writings  that,  mak- 
ing every  allowanee  for  diversity  of  sen- 
timents on  inferior  points,  will  furnish 
much  information  and  edification  to  the 
student. 


Scotland  has  also  furnished  its  help  to 
sound  divinity  in  this  age.  The  writings 
of  Professor  Campbell,  though  not  dis- 
tinguished for  a  rich  exhibition  of  the 
grace  of  the  Gospel,  are  manifestly  the 
works  of  an  upright,  conscientious  mind  : 
those  of  the  Erskines,  Jamieson,  and 
Maclaurin,  are  of  a  higher  cast,  and  will 
amply  repay  perusal :  Brown  of  Had- 
dington, will  ever  be  a  favourite  author, 
from  his  extensive  scriptural  knowledge. 

Some  have  seriously  feared  that  the 
revival  of  which  we  have  spoken,  and 
which  has  hitherto  but  partially  prevail 
e'd  in  the  British  churches,  has  already 
begun  to  decline.  It  is  true  that  the 
profession  of  evangelical  principles  has 
spread  much  more  widely,  and  thence 
the  waters  may  not  be  so  deep.  There 
is  always  through  human  corruption  a 
tendency  to  deterioration.  Are  not 
Christians  now  too  anxious  to  make 
every  thing  clear  to  reason  ?  It  is  a  day 
of  concession,  and  there  is  danger  of 
conceding  vital  points.  (Masses  of  men 
are  not  so  distinct.  Faithful  Christians 
are  not  so  separate  and  united.  There  is 
less  of  the  reproach  of  the  cross,  and 
this  may  not  spring  from  the  greater  dif- 
fusion of  religion,  but  from  the  greater 
laxity  of  the  religious. 

It  may  assist  us  in  forming  a  compar- 
ative judgment  of  the  present  state  of 
divinity,  to  contrast  some  publications  of 
a  similar  class  which  have  been  publish- 
ed in  different  periods  of  the  Church. 
There  arc  three  works  (the  Whole  Duty 
of  man,  published  about  the  middle  ot 
the  17th  century  ;  the  New  Whole  Duty 
of  Man,  published  .r>0  or  f>0  years  after  , 
and  Venn's  Complete  Duty  of  Man.  pub- 
lished on  the  revival  of  religion)  which 
illustrate  the  character  of  the  divinity  of 
their  respective  a-ras.  The  Whole  Duty 
of  Man,  was  a  practical  hook,  to  counter 
act  the  Antinomians  and  contains  an 
nnprosive  Introduction  on  tin  care  of 
tlie  soul  ;  the  devotional  part  is  full  and 
useful,  and  it  has  a  good  statement  of 
relative  duties,  but  it  docs  not  exhibit 
prominently  the  only  principles  and 
strength  on  which  man  can  perform 
them.  The  New  Whole  Duty,  attempt- 
ing to  remedy  this,  by  bringing  forward 
the  faith  as  well  as  the  dnty  of  theChria- 


THE  CHRISTIAN  STUDENT. 


652 

tian,  has  completely  departed  from  the 
principles  of  the  Reformation,  and  is  a 
very  dangerous  and  unsound  book.  Let 
the  following  extract  from  the  preface 
suffice.  11  Our  Saviour  by  his  sufferings 
and  death  has  purchased  this  grace  for 
us,  that  real  repentance  and  sincere  obe- 
dience shall  be  accepted  instead  of  inno- 
cence. Not  that  the  condition  of  the 
Gospel  covenant  is  a  perfect  unsinning 
obedience,  but  a  sincere  endeavour  to 
obey  all  the  commands  of  God  to  the 
utmost  of  our  power,  which  commands 
in  their  general  and  most  proper  sense, 
are  so  far  from  being  impossible  to  be 
observed,  that  on  the  contrary,  a  man 
cannot  easily  transgress  them  without  a 
hardened  conscience,  and  a  deliberate 
choice.  And  whensoever  God  requires 
of  us  more  than  we  are  naturally  able  to 
perform,  he  never  fails  to  afford  us  pio- 
portionably  great  assistance  to  enable  us 
to  perform  what  he  so  requires."  Noth- 
ing can  be  more  unscriptural,  and  un- 
characteristic of  the  Gospel,  or  more 
contrary  to  our  Articles,  Homilies,  and 
Liturgy.  Compare  this  account  with  the 
10th,  11th,  12th,  and  13th  Articles.  In 
Venn's  Complete  Duty  of  Man,  we  re- 
turn again  to  the  principles  of  the  Re- 
formation. He  exhibits  clearly,  justifi- 
cation by  faith,  and  the  vital  doctrines  of 
the  Gospel,  bat  though  doctrinally  an 
improvement,  yet  it  is  defective  as  a  com- 
plete substitute  in  the  statement  of  prac- 
tical duties. 

REFLECTIONS. 

In  the  midst  of  every  outward  advan- 
tage, how  absolutely  necessary  is  the 
outpouring  of  the  Holy  Spirit,  in  order 
to  the  revival  or  progress  of  pure  relig- 
ion. The  days  of  tranquility  which  re- 
turned with  the  Revolution  in  1688,  did 
not  bring  with  them  the  spirit  of  evan- 
gelical simplicity  and  piety  which  ani- 
mated the  Reformers.  The  increase  of 
knowledge  from  the  labours  of  Bacon, 
and  Newton,  and  many  a  mighty  mind, 
was  not  accompanied  with  a  correspond- 
ing increase  of  faith,  and  hope,  and  love, 
in  the  Church.  Oh  may  we  feel  that  all 
our  literary  advantages  in  the  present 
day  may  be  a  snare  and  a  hindrance  to 


the  vital  prosperity  of  our  souls,  if  they 
lead  us  from  simply  looking  upward  to 
the  Divine  Teacher  of  the  Church. 
"  How  is  it,"  says  Mr.  Cecil,  "  that  some 
men  labour  in  divine  things  night  and  day, 
but  labour  in  vain  ?  How  is  it  that  men 
can  turn  over  the  Bible  from  end  to  end  to 
support  errors andiheresies,  absurdities  and 
blasphemies  ?  They  take  not  the  Spirit 
with  the  Word.  A  spiritual  understand- 
ing must  be  given,  a  gracious  perception, 
a  right  taste." 

How  wonderful  has  been  the  provi- 
dence of  God,  in  bringing  clear  exhibi- 
tions of  his  truth,  from  the  very  malice 
and  subtlety  of  the  great  enemy  who 
stirred  up  men  to  oppose  that  truth. 
Without  alluding  to  our  own  times,  Cel- 
sus  writes  against  Christianity,  and  hence 
originates  the  defence  of  Origen.  Arius 
oppo?es  the  Trinity,  and  it  is  more  firmly 
established  than  ever  by  Athanasius. 
Pelagius  opposes  divine  grace,  and  by 
Augustine  the  important  doctrine  is  clear- 
ed up  from  many  plausible  objections: 
not  but  that  there  always  will  be  objec- 
tions while  man  has  a  proud,  cavilling 
heart.  Rom.  ix,  19,  20.  The  papists 
seek  to  establish  human  merit,  and  give 
occasion  for  the  full  elucidation  of  the 
fundamental  article  of  justification  by 
faith.  God  shows  how  vain,  weak,  and 
foolish  are  the  talent,  genius,  and  learn- 
ing of  man  ;  and  how  great  the  power, 
lite,  and  glory  of  his  own  uncorrupted 
truth.  The  insufficiency  of  human  wis- 
dom, and  the  excellence  of  the  divine 
wisdom  thus  receive  continual  illustra- 
tion, and  fresh  light  from  age  to  age 
beams  from  the  Holy  Scriptures  to  en- 
lighten and  cheer  a  benighted  world. 
We  need  not  fear  then  the  opposition  of 
learned  philosophers,  classics,  and  schol- 
ars, to  the  simple  truth  of  the  Gospel. 
They  must  all  bow  down  at  last  before 
God's  truth.  He  has  raised  up  and  he 
will  continue  to  raise  up  higher  minds 
and  more  learned  than  they  to  maintain 
his  cause,  even  men  divinely  taught  by 
his  Spirit. 

These  heresies  were  over-ruled,  not 
only  for  the  clearer  exhibition  of  Chris- 
tian truth,  but  also  for  the  maintenance 
of  Christian  stedfastness,  and  the  mani- 
festation of  Christian  sincerity  :  "  there 


THE  CHRISTIAN  STUDENT. 


653 


must  be  also  heresies  among  you,  that 
they  which  are  approved  may  be  made 
manifest  among  you."  1  Cor.  xi,  19.. 
They  have  excited  also  a  deeper  and 
more  diligent  study  into  the  word  of 
God. 

It  may,  we  think,  be  observed,  that 
those  have  been  most  successful  in  doing 
good,  who  have  most  distinctly  exhibited 
the  blessings  of  religion.  The  Gospel  is 
good  tidings  of  great  joy.  The  author 
fully  goes  along  with  Mr.  Cecil,  when 
he  says,  "  Let  there  be  no  extremes  :  yet 
I  am  arrived  at  this  conviction  ; — Men 
who  lean  towards  the  extremes  of  evangel- 
ical privileges  in  their  ministry,  do  much 
more  to  the  conversion  of  their  hearers 
than  they  do  who  lean  towards  the  ex- 
treme of  requirement.  And  my  own  ex- 
perience confirms  my  observation.  I 
feel  myself  repelled  if  any  thing  chills, 
loads,  or  urges  me.  This  is  my  nature, 
and  I  see  it  very  much  the  nature  of 
other  men.  But  let  me  hear,  "  Son  of 
man,  thou  hast  played  the  harlot  with 
many  lovers ;  yet  return  to  me  saith  the 
Lord1' — I  am  melted  and  subdued. 

Indeed  in  point  of  fact,  the  best  wri- 
ters on  privilege  most  minuiely  display 
the  Christian's  practical  conduct,  and 
holy  tempers  and  dispositions  find  their 
main  spring  in  the  rich  privileges  of  the 
Church.  "  Put  on  therefore  as  the  elect 
of  God,  holy  and  beloved,  bowels  of  mer- 
cies, kindness,  humbleness  of  mind,  meek- 
ness, long-suffering,  forbearing  one  anoth- 
er, and  forgiving  one  another,  if  any  man 
have  a  quariel  against  any,  even  as  Christ 
forgave  you,  so  also  do  ye." 

It  is  very  dangerous  to  depart  from 
the  proportion  of  faith,  and  to  pass  be- 
yond the  wise  and  holy  limits  with 
which  the  sacred  Scriptuies  encompass 
every  doctrine;  when  we  get  out  of  the 
bounds  of  Scripture,  we  wander  in  thick 
darkness,  and  through  endless  mazes  of 
error.  Thus  on  the  docti  ine  of  the  Trin- 
ity we  may  easily  pass  into  Tri theism, 
or  sink  into  Arianism.  On  the  doctrine 
of  predestination,  we  may  easily  press 
our  views  so  far  as  to  hold  Fatalism  on 
the  one  hand,  or  deny  the  foreknowledge 
of  God  on  tin  other.  On  (he  doctrine 
of  imputed  righteousness,  we  may  in  our 
mode  of  putting  it,  make  even  ihe  atone 


ment  of  Christ  unnecessary  on  the  one 
hand,  and  repentance,  contrition,  and 
humiliation  on  the  other.  As  every  vir- 
tue is  surrounded  with  opposite  vices,  so 
every  doctrine  is  surrounded  with  oppo- 
site errors.  "  If  any  man  prophesy,  let 
him  prophesy  according  to  the  propor- 
tion of  faith ;  if  any  man  speak,  let  him 
speak  as  the  oracles  of  God." 

With  what  extreme  difficulty  has  that 
blessed  doctrine,  justification  by  faith 
only,  been  preserved  from  age  to  age 
unimpaired,  and  in  its  purity  !  One  would 
have  thought,  that  after  the  Reformation, 
the  Protestant  Churches  could  hardly 
again  have  almost  lost  a  doctrine  which 
was  then  so  fully  established,  and  so  dis- 
tinctly and  clearly  embodied  in  their 
confessions.  But  it  is  one  very  opposed 
to  our  darkened  understanding,  and  it 
can  only  be  adequately  understood  and 
valued  in  the  humbling  school  of  Christi- 
an experience.  Many  too,  doubtless,hold 
it  substantially,  who  do  not  hold  it  in 
theory,  or  expression.  May  Christians 
ever  have  a  jealous  care  over  this  jewel 
of  the  Gospel  of  Christ.  Experience  has 
shown  that  this  is  a  most  wholesome 
doctrine,  as  well  as  very  full  of  comfort. 
The  suspicions  of  the  natural  under- 
standing are  proved  to  be  groundless  by 
the  history  of  the  Church.  Bishop  Hors- 
ley,  in  his  first  Charge,  observes,  "  That 
man  is  justified  by  faith  without  the  works 
of  the  law,  was  the  uniform  doctrine  of 
our  first  Reformers.  It  is  a  far  more 
ancient  doctrine — it  was  the  doctrine  of 
the  whole  college  of  Apostles  :  it  is  more 
ancient  still,  it  was  the  doctrine  of  the 
prophets;  it  is  older  than  the  prophets — 
it  was  the  religion  of  patriarchs,  and  no 
one  who  has  the  least  acquaintance  with 
the  Writillgl  of  the  filfl  Reformers  will 
impute  to  them  more  than  to  the  patrt- 
aichs,  the  prophets,  or  apostles,  the  ab- 
surd opinions,  that  any  man  leading  an 

Impenitent  wicked  life  will  finally,  upon 

the  mere  pretence  of  faith,  (and  faith 
connected  with  an  impenitent  life  must 
always  be  a  mere  pretence,)  obtain  ad- 
mission into  heaven." 

Many  aie  the  lessons  winch  we  are 
taught,  as  to  the  causes  and  v\mptomsof 
a  decline  of  religion,  and  il  is  all-impor- 
tant to  retard  its  fall  and  f-  rward  iH  rc- 


654 


THE  CHRISTIAN  STUDENT. 


vival  by  every  means  in  our  power.  It 
will  have  been  observed,  that  all  bodies 
of  Christians  have  at  least  for  a  season, 
fallen  from  their  primitive  purity.  What 
have  been  the  causes  ?  The  grand  cause 
manifestly  is  the  corruption  of  the  human 
heart.  The  taking  religious  opinions 
rather  on  the  authority  of  great  and  good 
names,  than  on  that  which  is  divine,  is 
another  cause  of  decline — God's  holy 
word.  1  Cor.  ii,  5.  Thus  human  faith 
is  gendered,  and  not  that  divine  faith 
which  gains  the  victory  over  all  our  spir- 
itual enemies. 

This  important  subject  calls  for  farther 
illustration.  We  see  something  of  it  in 
the  decay  of  religion  in  the  successive 
generations  of  a  pious  family.  The  effects 
which  have  arisen  from  pious  parents 
thrusting  their  children  into  the  ministry, 
show  the  same  thing.  It  was  said  in  the 
preceding  century,  "  Some  of  the  great- 
est perverters  of  the  Gospel  during  the 
last  century  have  descended  from  pious 
parents,  who,  fond  of  the  idea  of  bring- 
ing up  their  children  to  the  public  ser- 
vice of  God,  overlooked  the  necessity  of 
personal  religion,  presuming,  as  it  would 
seem,  that  God  would  in  due  time  sup- 
ply that." 

We  have  had  painful  occasion  to  see 
that  many  have  admitted  right  sentiments, 
who  do  not,  as  far  as  man  can  judge, 
live  under  the  personal  experience  and 
enjoyments  of  those  sentiments.  With- 
out noticing  unworthy  motives,  we  may 
in  many  cases  believe  that  their  real  learn- 
ing, their  candor  of  mind,  and  their  sin- 
cerity of  character,  have  led  them  to  avow 
doctrines  which  they  perceived  to  be 
scriptural ;  but  it  is  greally  to  be  feared 
that  their  religion  is  the  religion  of  intel- 
lect without  corresponding  feelings  ;  the 
religion  of  an  outward  orthodoxy,  with- 
out the  living  principles  having  their  due 
influence  over  the  affections.  The  deity 
and  the  atonement  of  Christ,  for  instance, 
are  admitted  and  are  strenuously  main- 
tained against  Socinians ;  but  the  glory 
of  those  doctrines,  as  discovering  to  us 
one  able  to  save  to  the  uttermost,  and 
procuring  for  us  a  complete  salvation, 
are  not  traced  out  in  their  practical  ap- 
plication, as  unspeakably  important  in  the 
temptations,  the  distresses,  the  burdens, 


and  the  conflicts  of  the  Christian  life. 
Real  Christianity  is  the  religion  of  the 
heart,  as  well  as  of  the  intellect;  God 
"  hath  shmed  in  our  hearts  to  give  the 
light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ."  The 
outward  defence  of  the  truth  is  not  to  be 
undervalued.  Christians  have  been 
shielded  from  many  reproaches  and  much 
contempt  by  the  learned  works  of  men, 
whose  general  spirit  and  conduct  has, 
alas !  been  such  as  to  free  them  from  the 
reproach  of  the  cross,  and  all  suspicion 
of  enthusiasm,  and  who  have  too  man- 
ifestly been  of  the  world,  to  be  hated  by 
the  world.  They  have  had,  we  will  say, 
the  ingenuousness  of  mind  to  admit  the 
great  essential  doctrines  of  the  Gospel ; 
nay,  we  may  go  farther  and  say,  they 
have  assisted  the  real  Christian  by  the 
powerful  intellectual  defence  of  doctrines, 
of  which  it  is  to  be  feared  they  them- 
selves had  not  that  full  experimental  en- 
joyment, which  to  the  Christian  was  an- 
other most  satisfactory  evidence  of  their 
truth.  Let  us  never  rest  in  a  bare  ortho- 
doxy of  sentiment.  Our  creed  may  be 
perfectly  right  in  the  intellect,  and  our 
heart  seriously  wrong,  because  it  never 
truly  received  it.  "  With  the  heart  man 
believeth  unto  righteousness."  It  is  real 
Antinomianism  to  rest  satisfied  with  an 
orthodox  creed,  whether  that  creed  com- 
prehend many  or  few  articles  of  faith,  if 
those  articles  are  destitute  of  holy  influ- 
ence on  the  heart  and  in  the  life. 

Has  not  the  Church  of  God  seen  these 
things  painfully  exemplified  on  a  large 
scale  among  almost  every  class  of  Chris- 
tians in  every  age  of  the  Church  ?  Have 
not  the  Protestant  churches  on  the  con- 
tinent and  in  the  British  Islands  witness- 
ed the  same  distressing  facts  in  their  own 
history  ? 

The  great  lesson  which  this  teaches, 
is  the  supreme  importance  of  a  daily, 
constant,  humble  and  prayerful  searching 
of  the  Word  of  God,  by  every  Christian 
Student. 

The  decay  of  religion  however,  mainly 
arises  from,  and  is  an  indication  of  the 
tremendous  power  of  that  inward  corrup- 
tion which  breaks  through  all  barriers  and 
rises  over  all  bounds.  It  becomes  at  the 
same  time  another  occasion  and  furnishes 


I 


THE  CHRISTIAN  STUDENT. 


655 


another  evidence  of  the  freedom,  and  rich- 
es, and  fulness  of  that  grace  which  is  in 
Christ  Jesus.  He,  against  all  this  power- 
ful tendency  still  raises  up  afresh,  by  fresh 
effusions  of  the  Holy  Ghost,  faithful  wit- 
nesses from  time  to  time,  with  a  new  ex- 

i  perience  of  the  truth  in  their  own  conver- 
sion to  God,  boldly  to  testify  the  Gospel 
of  his  grace.  The  faithful  witness  too  is 
then  enabled,  by  those  abused  and  neg- 
lected confessions,  to  take  a  firmer  stand 
and    be    strengthened   and  bulwarked 

i  against  all  attacks,  and  thus  a  new  life  and 
power  is  given  to  the  form,  and  the  whole 
church  is  revived. 

We  may  observe  that  religion  does  not 
ordinarily  flourish  most  when  its  pro- 
fessors have  most  worldly  honour  and 
outward  advantage.  It  is  true  that  in 
the  primitive  time,  when  the  churches 
u  had  rest,  they  were  edified,  and,  walk- 
ing in  the  fear  of  the  Lord,  and  in  the 
comfort  of  the  Holy  Ghost,  were  multi- 
plied :"  but  this  was  in  a  peculiar  day, 
and  under  a  peculiar  effusion  of  the  Ho- 
ly Ghost.  The  general  history  of  the 
Church  shows  how  little  even  the  best 
of  men  can  bear  power,  dominion,  and 
prosperity.  God  has  wisely  chosen  in 
general  a  humble  lot  for  his  people,  and 


leaves  mostly  to  the  world  that  which 
the  world  so  eagerly  pursues,  the  king- 
doms and  glory  of  this  world.  Seldom 
do  Christians  gain  a  large  measure  of 
riches  or  dominion,  of  science  or  learning 
without  seriously  suffering  in  their*  best 
interests.  Those  who  are  thus  raised  in 
the  world,  and  at  this  cost,  have  rather 
need  of  our  prayers  than  our  congratula- 
tions. 

These  reflections  cannot  be  concluded 
j better  than  in  the  striking  words  of  Iiish- 
I op  Stillingfleet — u  Christ  crucified  is  the 
library  which  triumphant  souls  will  be 
studying  to  all  eternity.  This  is  the  on- 
ly library  which  is  the  true  Iutqciov  yv- 
XV?,  that  which  cures  the  soul  of  all  its 
maladies  and  distempers  :  other  knowl- 
edge makes  men's  minds  giddy  and  flat- 
ulent ;  this  settles  and  composes  them  : 
other  knowledge  is  apt  to  swell  men  into 
high  conceits  and  opinions  of  themselves, 
this  brings  them  to  the  truest  view  of 
themselves,  and  thereby  humility  and  so- 
briety :  other  knowledge  leaves  men's 
minds  as  it  found  them;  tins  alters  them 
and  makes  them  better.  So  transcendent 
an  excellency  is  there  in  the  knowledge 
of  Christ  crucified,  above  the  sublimes! 
I  speculations  in  the  world." 


1  1012  01147  3818 


